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The John M. Krebs Donation.
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THE
WORKS
OF
JOHN OWEN, D.D.
EDITED
BY THOMAS RUSSELL, M.A.
MEMOIRS OF HIS LIFE AND WRITINGS,
BY WILLIAM ORME.
VOL. XII.
CONTAINING
XPI2TOAOriA : OR, A DECLARATION OF THE GLORIOUS MYSTERY OF THE
PERSON OF CHRIST;
AND MEDITATIONS AND DISCOURSES ON THE GLORY OF CHRIST,
IN HIS PERSON, OFFICE, AND GRACE.
LONDON:
PRINTED FOR RICHARD BAYNES, 28, PATERNOSTER ROW:
And sold by J. Parker, Oxford; Deighton and Sons, Cambridge; D.Brown,
Waugh and Innes, and H. S..Baynes and Co. Edinburgli ; Cljalmcrs and
Collins, and M. Ogle, Glasgow ; JM. Kecne, and R. M. Tims, Dublin.
1826.
CONTENTS
OP
THE TWELFTH VOLUME.
XPISTOAOriA : OR, A DECLARATION OF THE GLORIOUS MYSTERY OF THE
PERSON OF CHRIST.
Page
he Preface • • • i t . , 3
CHAP. I.
Peter's confession j Matt. xvi. 16. Conceits of the Papists thereon. The sub-
stance and excellency of that confession • • 41
CHAP. II.
Opposition made unto the church as built on the person of Christ • • 49
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 60
CHAP. IV.
The person of Christ the foundation of all the counsels of God . • e 71
CHAP. V.
The person of Christ the great representative of God and his will 84
CHAP. VI.
The person of Christ the great repository of sacred truth. Its relation there-
unto , ; 102
i^ CONTENTS.
Page
CHAP. VII.
Power and efficacy communicated unto the office of Christ for the salvation of
the church from his person 109
CHAP. VIII.
The faith of the church under the Old Testament in and concerning the person
of Christ 127
CHAP. IX.
Honqur due to the person of Christ ; the nature and causes of it 131
CHAP. X.
The principle of the assignation of divine honour unto the person of Cbrist, in
both the branches of it ; which is faith in him 151
CHAP. XI.
Obedience unto Christ ; the nature and causes of it 169
CHAP. XII.
The especial principle of obedience unto the person of Christ; which is love.
Its truth and reality vindicated 174
CHAP. XIII.
The nature, operations, and causes of divine love, as it respects the person of
Christ 188
CHAP. XIV.
Motives unto the love of Christ • • 202
CHAP. XV.
Conformity unto Christ, and following his example • • 211
CHAP. XVI.
An humble inquiry into, and prospect of, the infinite wisdom of God, in the con-
stitution of the person of Christ, and the way of salvation thereby • 223
CONTENTS. ^
Page
CHAP. XVII.
Other evidences of divine wisdom in the contrivance of the work of redenaption,
in and bj? the person of Christ, in effects evidencing a condecency thereunto 237
CHAP. XVIII.
The nature of ihe person of Christ, and the hypostaticai union of his natures de-
clared • 278
CHAP. XIX.
The exaltation of Christ ; with his present state and condition in glory during
the continuance of his mediatory office 294
CHAP. XX.
The exercise of the mediatory office of Christ in heaven » 314
MEDITATIONS AND DISCOURSES ON THE GLORY OF CHRIST,
Preface to the reader • 343
CHAP. I.
Father, I will that they also whom thou hast given me, be with me where I am :
that they may behold my glory, which thou hast given me. — John xvii. 24. 365
CHAP. II.
The glory of the person of Christ, as the only representative of God unto the
church 375
CHAP. III.
The glory of Christ in the mysterious constitution of his person 395
CHAP. IV.
The glory of Christ in his susception of the office of a mediator. First in his
condescension •••••..•••... 411
▼i CONTENTS.
Page
CHAP. V.
The glory of Christ in his love 424
CHAP. VI.
The glory of Christ in the discharge of his mediatory office 431
CHAP. VII.
The glory of Christ in his exaltation, after the accomplishment of the work of
mediation in this world • 436
CHAP. VIII.
Representations of the glory of Christ under the Old Testament 442
CHAP. IX.
The glory of Christ in bis intimate conjunction with the church 448
CHAP. X.
The glory of Christ in the communication of himself unto believers t . . 457^
CHAP. XL
The glory of Christ in the recapitulation of all things in him 467
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 476
CHAP. XIII.
The second ditfcrence between -our beholding the glory of Christ by faith in
this world, and by sight in heaven , ., . , , . 494
CONTENTS. vii
Page
CHAP. XIV.
Other differences between our beholding the glory of Christ by faith in this
world, and by sight in heaven ^ t 518
APPLICATION OF THE MEDITATIONS AND DISCOURSES CONCERNING THE]
GLORY OF CHRIST.
To the reader 529
CHAP. I.
Application of the foregoing meditations concerning the glory of Christ. First
in an exhortation unto such as are not yet partakers of hira • • 531
CHAP. II.
The way and means of the recovery of spiritual decays, and of obtaining fresh
springs of grace • »...».... • . 548
XPISTOAOriA :
OH,
ADECLARATION
OF THE
GLORIOUS MYSTERY
OK
THE PERSON OF CHRIST,
GOD AND MAN.
WITH
THE INFINITE WISDOM, LOVE, AND POWER
av GOD IN THE CONTRIVANCE AND CONSTITUTION THEREOF: AS ALSO,
OF GODJN^L^n ^^^^^^^ ^^^ REASONS OF HIS INCARNATION;
THE NATURE OF HIS MINISTRY IN HEAVEN;
THE PRESENT STATE OF THE CHURCH ABOVE THEREON; AND
THE USE OF HIS PERSON IN RELIGION.
WITH
AN ACCOUNT AND VINDICATION OF THE
HONOUR, WORSHIP, FAITH, LOVE, AND OBEDIENCE. DUE UNTO HIM.
" ' IN AND FROM THE CHURCH.
Yea dorMess, and I coura all tlungs hut loss for the /-^^"^^ 'f /^^^ J jjf f; j{
Christ Jesusmv Lard : for whom I have su^ffered the loss of all thrngs, and do count
them but dung, that J may win Christ.— 'Pari. in. 8.
VOL, XII
THE PREFACE.
It is a great promise concerning the person of Christ,
as he was to be given unto the church, (for he was a
child born, a son given unto us, Isa. ix. 6.) that God
would ' lay him in Zion for a foundation, a stone, a
tried stone, a precious corner stone, a sure foundation,
whereon he that believeth, shall not make haste ;' Isa.
xxviii. 16. Yet was it also foretold concerning him,
that this precious foundation should be ' for a stone of
stumblino-, and for a rock of offence, to both the houses
of Israel ; for a gin, and for a snare unto the inha-
bitants of Jerusalem ; so as that many among them
should stumble, and fall, and be broken, and be snared,
and be taken ;' Isa. viii. 14, 15. According unto this
promise and prediction, it hath fallen out in all ages
of the church, as the apostle Peter declares concerning
the first of them ; ' Wherefore,^ saith he, ' also it was
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 therefore
which believe, he is precious : but unto them which be
disobedient, the stone which the builders disallowed,
the same is made the head of the corner, and a stone of
stumbling, and a rock of offence, even unto them which
stumble at the word, being disobedient : whereunto
also they were appointed;' 1 Epist. ii. 6—8.
Unto them that believe unto the saving of the soul,
he is, he always hath been, precious ; the sun, the rock,
the life, the bread of their souls, every thing that is
good, useful, amiable, desirable here or unto eternity.
In, from, and by him, is all their spiritual "and eternal
B 2
IV THE PREFACE.
life, light, power, growth, consolation, and joy here;
with everlasting salvation hereafter. By him alone do
they desire, expect, and obtain deliverance from that
woful apostacy from God, which is accompanied
withal, which containeth in it virtually and merito-
riously, whatever is evil, noxious, and destructive unto
our nature, and which, without relief, will issue in eter-
nal misery. By him are they brought into the nearest
cognation, alliance, and friendship with God, the firmest
union unto him, and the most holy communion with
him, that our finite natures are capable of, and so 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 ashamed
nor confounded world without end;' ver. 17.
On these and the like accounts, the principal de-
sign of their whole lives unto whom he is thus precious,
is to acquaint themselves with him, the mystery of the
wisdom, grace, and love of God, in his person and me-
diation, as revealed unto us in the Scripture, which is
Mife eternal;' Johnxvii. 3. to trust in him, and unto
him ; as unto all the everlasting concernments of their
souls ; to love and honour him with all their hearts ; to
endeavour after conformity unto him, in all those cha-
racters of divine goodness and holiness, which are re-
presented unto them in him. In these things consist
the soul, life, power, beauty, and efficacy of Christian
relio-ion ; without which, whatever outward ornaments
may be put upon its exercise, it is but a 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 excel-
lency of the knowledge of Christ Jesus my Lord ; for
whom 1 have suffered the loss of all things, and do
count them but dung, that I might win Christ, and be
THE PREFACE.
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 con-
formable unto his death ; if by any means I might at-
tain unto the resurrection of the dead. Not as though
I had already attained, either were already perfect :
but I follow after, if that I may apprehend that for
which also I am apprehended of Christ Jesus.' This
is a divine expression of that frame of heart, of that
design which is predominant and efficacious in them
unto whom Christ is precious.
But on the other hand, according unto the fore-
mentioned prediction, as he hath been a sure foun-
dation unto all that believe ; so he hath in like manner
been a stone of stumbling, and a rock of offence, unto
them that stumble at the word, being disobedient,
whereunto they also were appointed. 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 stum-
bling 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 religion. 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 others
lusts and interests of the carnal minds of men, it hath
filled the world itself with blood and confusion.
yi THE PHErACE.
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 oifence, whereunto they are appointed ;
though in the issue he will herein also send forth judg-
ment unto victory, and all the meek of the earth shall
follow after it. In the meantime, as those unto whom
he is thus a rock of offence, in his person, his spirit,
his grace, his office, and authority, are diligent and
restless (in their various ways and forms, in lesser or
higher degrees, in secret artifices, or open contradictions
unto any or all of them, under various pretences, and
for divers ends, even secular advantages some of them,
which the craft of Satan hath prepared for the ensnar-
ing of them) in all ways of opposition unto his glory ;
so it is the highest duty of them unto whom he is pre-
cious, whose principal design is to be found built on
him as the sure foundation ; as to hold the truth con-
cerning him (his person, spirit, grace, office, and au-
thority), 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 vin-
dicate his honour, and to witness him the only rest
and reward of the souls of men, as they are called and
have opportunity.
This and no other is the design of the ensuing trea-
tise ; wherein, as all things fall unspeakably short of the
glory, excellency, and sublimity of the subject treated
of, for no mind can conceive, no tongue can express,
the real substantial glory of them ; so there is no doubt
but that in all the parts of it, there is a reflection of
failings and imperfections from the weakness of its au-
thor. But yet I must say with confidence, that in the
whole, that eternal truth of God concerning the mys-
THE PREFACE. Vll
tery of his wisdom, love, grace, and power, in the per-
son and mediation of Christ, with our duties towards
himself therein, even the Father, Son, and eternal Spi-
rit, is pleaded and vindicated, which shall never be
shaken by the utmost endeavours and oppositions of
the gates of hell.
And in the acknowledgment of the truth concern-
ing these things consists that faith in an especial man-
ner, 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, un-
der all the pagan persecutions, which had no other
design but to cast them down and separate them from
this impregnable rock^ this precious foundation. In
the defence of these truths did they conflict in prayers,
studies, travels, and writings, against the swarms of
seducers by whom they were opposed. And for this
cause I thought to have confirmed the principal pas-
sages of the ensuing discourse with some testimonies
from the most ancient writers of the first ages of the
church ; but I omitted that course, as fearing that the
interposition of such passages might obstruct instead
of promoting the edification of the common sort of
readers, which I principally intended. Yet withal I
thought not good utterly to neglect that design, but
to give at least a specimen of their sentiments about the
principal truths pleaded for, in this preface to the
whole. But herein also I met with a disappointment;
for the bookseller having, unexpectedly unto me,
finished the printing of the discourse itself, I must be
contented to make use of what lieth already collected
under my hand, not having leisure or time to make any
farther inquiry.
viii THE PREFACE.
1 shall do something of this nature the rather be-
cause I shall have occasion thereby to give a summary
account of some of the principal parts of the discourse
itself, and to clear some passages in it, which by some
may be apprehended obscure.
Chap. i. The foundation of the whole is laid in the
vindication of those words of our blessed Saviour,
wherein he declares himself to be the rock whereon the
church is built. Matt. xvi. 18.' And I say also unto thee,
That thou art Peter, and upon this rock will I build my
church ; and the gates of hell shall not prevail against
it.' The pretended ambiguity of these words, hath
been wrested by the secular interests of men to give
occasion unto that prodigious controversy among
Christians, namely, whether Jesus Christ or the pope
of Rome be the rock whereon the church is built.
Those holy men of old unto whom Christ was precious,
being untainted with the desires of secular grandeur
and power, knew nothing hereof. Testimonies may
be, they have been, multiplied by others unto this pur-
pose ; I shall mention some few of them.
Oiirog icTTiv r] ir^og rov Trart^a ayovaa oSog, rj Trerpa, i}
^-Xac o TroijLiT^v, &c. saith Ignatius, Epist. ad Philadelph.
' He' (that is, Christ) ' is the way leading unto the Father,
the rock, the key, the shepherd ;' wherein he hath re-
spect unto this testimony. And Origen expressly de-
nies the words to be spoken of Peter, in Matt. xvi.
Tract 1. ' Quod si super unum ilium Petrum tantum
existimes totam ecclesiam asdificari, quid dicturus es de
Johanne, et apostolorum unoquoque ? Num audebimus
dicere quod adversus Petrum unum non prevaliturae
sunt portoe inferorum V ' If you shall think that the
whole church was built on Peter alone, what shall we
say of John, and each of the apostles ? What, shall we
dare to say that the gates of hell shall not prevail
against Peter only ?' So he according unto the common
THE PREFACE. IX
opinion of the ancients, that there was nothing pecu-
liar 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 apo-
stles. Euseb. Prseparat. Evangel, lib. i. cap. 3. ''Hre
ovofiaGTi irpoOeaTTiOHda £KK\i]<jLa avrov rjcrrij/ce Kara jSaOovg
eppi^wTTtvrj, fcai fikyjyiq QV^avib)v a'ipictjv w^^aig 0(jiwv Kai Ot-
ocpiXiov av^^jwv fi^TEopiCo/xevi} cia fiiav ^kelvtiv, r/v avTog
aVo<^rjv?/ro Xt^iv, aTTwv, Evrt rrjv irkxpav OLKOcofirjcTOj fxov rrjy
EKKXr](7iaVi Kai TTvXai a^ov ov KaTKT^vaovaiv avTr]Q. ' He
proves the verity of divine predictions from the glo-
rious accomplishment of that word and the promise of
our Saviour, that he would build his church on the
rock' (that is, himself), 'so as that the gates of hell should
not prevail against it. For ' unum hoc est immobile
fundamentum, una haec est feelix fidei Petra, Petri ore
confessa, Tu es filius Dei vivi,' saith Hilar, de Trin.
lib. 2. 'This is the only immoveable foundation ; this is
the blessed rock of faith, confessed by Peter ; Thou
art the Son of the living God.' And Epiphanus, Haer.
39. Errt ry TTfroa ravTy ti}q acrcpaXovg TTKTTeojg oiKocoiuLTjao) jjlov
ri]v £KK\r](Tiav' ' Upon this rock/ of assured faith, ' I will
build my church.' For many thought that faith itself
was metonymically called the rock, because of its
object, or the person of Christ, which is so.
One or two more out of Austin shall close these
testimonies. ' Super banc Petram, quam confessus es,
super meipsum fiiium Dei vivi, aedihcabo ecclesiam
meam. Super me sedificabo te, non me super te ;' De
verbis Dom. Serm. 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 se-
culo diversis tentationibus, velut imbribus^ fluminibus,
tempestatibusque quatitur, et non cadit ; quoniam fun-
THE PREFACE.
data est supra Petram ; unde et Petrus nomen accepit.
Non enim a Petro Petra, sed Petrus a Petra ; sicut non
Christus a Christiano, sed Christianus a Cliristo voca-
tur. Ideo quippe ait Dominus super banc Petram sedi-
ficabo ecclesiam meam, quia dixerat Petrus, tu es
Christus filius Dei vivi ; super banc ergo (inquit) Pe-
tram quam confessus es, sedificabo ecclesiam meam.
Petra enim erat Christus, supra quod fundamentum
etiam ipse sedificatus est Petrus ; fundamentum quippe
aliud nemo potest ponere, prseter id quod positum est,
quod est Jesus Christus.' * The church in this world
is shaken with divers temptations, as with showers,
floods, and tempests, yet falleth not, because it is built
on the rock (Petra) from whence Peter took his name.
For the rock is not called Petra from Peter, but Peter
is so called from Petra the rock ; as Christ is not so
called from Christian, but Christian from Christ.
Therefore said the Lord, Upon this rock will I build
my church ; because Peter had 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 other foundation can no man
lay, save that which is laid, which is Jesus Christ.'
Chap. ii. Against this rock, this foundation of the
church, the person of Christ, and the faith of the church
concerning it, great opposition hath been made by the
gates of hell. Not to mention the rage of the pagan
world, endeavouring by all effects of violence and
cruelty to cast the church from this foundation ; all tlie
heresies wherewith from the beginning, and for some
centuries of years ensuing it was pestered, consisted in
direct and immediate oppositions unto the eternal
truth concerning the person of Christ. Some that are
so esteemed indeed, never pretended unto any sobriety,
but were mere effects of delirant imaginations ; yet
THE PllEFACE. Xl
did even they also one way or other derive from an
hatred unto the person of Christ, and centred therein.
Their beginning was early in the church, even before
the writing of the Gospel by John or his Revelations,
and indeed before some of Paul's epistles. And al-
though 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 w^as nothing left of Christ, nothing
that related unto him, not his natures, divine or hu-
man, not their properties nor actings, not his person,
nor the union of his natures therein, that was not op-
posed and assaulted by them. Especially so soon as
the gospel had subdued the Roman empire unto
Christ, and was owned by the rulers of it, the whole
world was for some ages filled with uproars, confusion,
and scandalous disorders about the person of Christ,
through the cursed oppositions made thereunto by the
gates of hell. Neither had the church any rest from
these conflicts for about five hundred years. But near
that period of time, the power of truth and religion be-
ginning universally to decay among the outward pro-
fessors of them, Satan took advantage to make that
havoc and destruction of the church, by superstition,
false worship, and profaneness of life, which he failed
of in his attempt against the person of Christ, or the
doctrine of truth concernino; it.
It would be a tedious work, and it may be not of
much profit unto them who are utterly unacquainted
with things so long past and gone, wherein they seem
to have no concernment, to give a specimen of the seve-
ral heresies whereby attempts were made against this
rock and foundation of the church ; unto those who
have inquired into the records of antiquity, it would
be altogether useless. For almost every page of them
at first view presents the readers with an account of
XU THE PREFACE.
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 there-
unto, 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 in-
stance of his power and faithfulness in the disappoint-
ment and conquest of the gates of hell, in the manage-
ment of this opposition. But they have been all reck-
oned up, and digested into methods of time and matter,
by many learned men of old, and of late, so that I shall
not in this occasional discourse, represent them unto
the reader again. Only I shall give a brief account of
the ways and means whereby they who retained the
profession of the truth, contended for it unto a con-
quest over the pernicious heresies wherewith it v/as
opposed.
The defence of the truth from the beginning, was
left in charge unto, and managed by, the guides and
rulers of the church in their several capacities. And
by the Scripture it was that they discharged their duty,
confirmed with apostolical tradition consonant there-
unto. This w^as left in charge unto them by the great
apostle; Acts xx. 28—31. 1 Tim. vi. 13, 14. 2 Tim.
ii. 1, 2. 15. 23, 24. iv. 1 — 4. and wherein any of
them failed in this duty, they were reproved by Christ
himself; Rev. ii. 14, 15. 20. Nor were private be-
lievers in their places and capacities, either luiable
for this duty, or exempt from it, but discharged them-
selves faithfully therein, according unto commandment
o'iven unto them ; 1 John ii. 20. 27. iv. 1 — 3. 2 John
viii. 8, 9. All true believers in their several stations,
THE PREFACK. Xlll
by mutual watchfulness, preaching, or writing, accord-
ino- unto their calls and abilities, effectually used the
outward means for the preservation and propagation
of the faith of the church. And the same means are
still sufficient unto the same ends, were they attended
unto with conscience and diligence. The pretended
defence of truth with arts and arms of another kind,
hath been the bane of religion, and lost the peace of
Christians beyond recovery. And it may be observed,
that whilst this way alone for the preservation of the
truth was insisted on and pursued, that although innu-
merable heresies arose one after another, and some-
times 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.
Afterward it v/as 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, with
respect unto the authority of the emperors, and that ju-
risdiction 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 doc-
trine 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
XIV THE PREFACE.
was decreed by the fathers there assembled, than on
what was clearly taught in the Scriptures. Besides,
being necessitated, as they thought, to explain their
conceptions of the divine nature of Christ, in words
either not used in the Scripture, or whose signification
unto that purpose was not determined therein, occasion
was given unto endless contentions about them. The
Grecians themselves could not for a long season agree
among themselves whether ovaia and v7ro(TTa(jiQ were of
the same signification or no, both of them denoting es-
sence and substance ; or v/hether they differed in their
signification ; or if they did, wherein that difference lay.
Athanasius at first affirmed them to be the same, Orat.
5. con. Arian. and Epist. ad African. Basil denied them
so to be, or that they were used unto the same purpose
in the council of Nice, Epist. 78. The like difference im-
mediately felioutbetween the Grecians and Latins, about
^ hypostasis' and ' persona.' For the Latins rendered
* hypostasis' by ^ substantia,' and 'persona' by Trpoawn-ov.
Hereof Jerome complains, in his epistle to Damasus,that
they required of him in the east to confess ' tres hypo-
stases,' and he would only acknowledge ' tres personas,'
Epist. 7 1 . 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 effected it, as Gregory of Nazianzen af-
firms 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 subtle
Arians made incredible advantage hereof at first, pre-
tending that they opposed not the Deity of Christ, but
only the expression of it by o^oouVtoc ; so afterward
they countenanced themselves in coining words and
terms to express their minds with, which utterly re-
THE PREFACE. XV
jected it. Hence were their o/ioiovortoc, frspoudioc, fg ovk
ovTiov^ and the like names of blasphemy, about which
the contests were fierce and endless. And there were
yet farther evils that ensued hereon. For the curious
and serpentine wits of men, finding themselves by this
means set at liberty to think and discourse of those mys-
teries of the blessed Trinity, and the person of Christ,
without much regard unto plain divine testimonies, 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 on the neck of another, whereon commonly new
occasions of differences did arise, and most of them
managfed with p-reat scandal unto Christian relio;ion.
For men began much to forego the primitive ways of
opposing errors, and extinguishing heresies, betaking
themselves unto their interest, the number of their
party, and prevalency with the present emperors. And
although it so fell out, as in that at Constantinople, the
first at Ephesus, and that at Chalcedon, that the truth
for the substance of it did prevail (for in many others
it happened quite otherwise), yet did they always give
occasions unto new divisions, animosities, and even
mutual hatreds, among the principal leaders of the
Christian people. And great contests there were among
some of them who pretended to believe the same truth,
whether such or such a council should be received, that
is plainly, whether the church should resolve its faith
into their authority. The strifes of this nature about
the first Ephesian council, and that at Chalcedon, not
to mention them wherein the Arians prevailed, take up
a good part of the ecclesiastical story of those days.
And it cannot be denied but that some of the principal
XVI THE PREFACE.
persons and assemblies who adhered unto the truth, did
in the heat of opposition unto the heresies of other
men, fall into unjustifiable excess themselves.
We may take an instance hereof with respect unto
the Nestorian heresy, condemned in the first Ephesian
council, and afterward in that at Chalcedon. Cyrillus
of Alexandria, a man learned and vehement, designed
by all means to be unto it, what his predecessor Atha-
nasius had been to the Arian. But he fell into such
excesses in his undertakings, as gave great occasion
unto farther tumults. For it is evident that he distin-
guisheth not between vTroaraaig, and (l)vaig, and therefore
affirms, that the divine Word and humanity had fuav
(l)V(nv, one nature only. So he doth plainly in Epist. ad
Successum ; ' they are ignorant,' saith he, on kut d\ri-
Onav fcrri ju'ia ^ijo-tc tov \6yov aetjapKWfjiEvrj. Hence Eu-
tyches the Archimandrite took occasion to run into a
contrary extreme, being a no less fierce enemy to Nes-
torius than Cyrillus was. For to oppose him who di-
vided the person of Christ into two, he confounded
his natures into one, his delirant folly being confirmed
by that goodly assembly, the second at Ephesus. Be-
sides, it is confessed that Cyrillus, through the vehe-
mcncy of his spirit, hatred unto Nestorius, and follow-
in o^ the conduct of his own mind in nice and subtle ex-
pressions 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 Nestorius by his means con-
demned 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
THE PREFACE. XVll
it in sundry expressions, yet aimed at the declaration
and confirmation of the truth ; as he was long since
vindicated by Theorianus, Dialog, con. Armenios.
However, such was the watchful care of Christ
over the church as unto the preservation of this sacred,
fundamental truth, concerning his divine person, and
the union of his natures therein, retaining their dis-
tinct properties and operations, that notwithstanding
all the faction and disorder that were in those primi-
tive 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 prediction of our blessed Saviour,
Matt. xvi. 18. the place insisted on, to shew that the
church without any disadvantage to the truth, may be
preserved without such general assemblies, which in
the following ages proved the most pernicious engines
for the corruption of the faith, worship, and manners
of it. Yea, from the beginning they were so far from
being the only way of preserving truth, that it was
almost constantly prejudiced by the addition of their
authority unto the confirmation of it. Nor was there
any one of them wherein the mystery of iniquity did
not work unto the laying of some rubbish in the foun-
dation of that fatal apostacy, which afterward openly
ensued. The Lord Christ himself hath taken it upon
him, to build his church on this rock of his person, by
true faith of it and in it. He sends his Holy Spirit to
bear testimony unto him, in all the blessed effects of
his power and grace. He continueth his word with
the faithful ministry of it, to reveal, declare, make
known, and vindicate his sacred truth, unto the con-
VOL. XII. c
XVUl THE PREFACE.
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 4:he hu-
man nature conjoined substantially unto it, and sub-
sisteth in it, are in this last age increased ; although
they are managed under so great a variety of forms, as
that they are not reducible unto any heads of order ;
although they are promoted with more subtlety and
specious pretences than in former ages ; yet, if we are
not wanting unto our duty, with the aids of grace pro-
posed unto us, we shall finally triumph in this cause,
and transmit this sacred truth inviolate unto them that
succeed us in the profession of it.
Chap. iii. This person of Christ, which is the foun-
dation whereon the church is built, whereunto all sorts
of oppositions are endeavoured and designed, is the
most ineffable effect of divine goodness and wisdom ;
whereof we treat in the next place. But herein when
I speak of the constitution of the person of Christ, I
intend not his person absolutely as he is the eternal
Son of God. He was truly, really, completely, a divine
person from eternity, which is included in the notion
of his being the Son, and so distinct from the Father,
which is his complete personality. His being so was
not a voluntary contrivance or effect of divine wisdom
and goodness, his eternal generation being a necessary
internal act of the divine nature in the person of the
Father.
Of the eternal generation of the divine person of
the Son, the sober writers of the ancient church did
constantly afhrm that it was firmly to be believed,
but as unto the manner of it not to be inquired into.
' Scrutator majestatis absorbetur a gloria,' was their
THE PREFACE. XIX
rule. And the curious disputes of Alexander and
Arius about it, gave occasion unto that many-headed
monster of the Arian heresy which afterward ensued.
For when once men of subtle heads, and unsanctified
hearts, gave up themselves to inquire into things in-
finitely above their understanding and capacity, being
vainly puffed up in their fleshly minds, they fell into
endless divisions among themselves, agreeing only in
an opposition unto the truth. But those who con-
tented themselves to be wise unto sobriety, repressed
this impious boldness. To this purpose speaks Lac-
tantius, lib. 4. De vera Sapient. ' Quomodo igitur pro-
creavit ? Nee sciri a quoquam possunt, nee narrari
opera divina ; sed tamen sacrge literae docent ilium
Dei filium, Dei esse sermonem.' *^ How therefore did
the Father beget the Sou ? These divine works can be
known of none, declared by none ; but the holy writ-
ings teach wherein it is determined, that he is the Son
of God, that he is the Word of God.' And Ambrose,
De fide ad Gratianum. ' Quaero abs te, quando aut
quomodo putes filium esse generaturum? mihi enim
impossibile est scire generationis secretum. Mens de-
ficit,, vox silet, non mea tantum, sed et angelorum ;
supra potestates, supra angelos, supra cherubim, su-
pra sensum, supra omnem sensum. — Tu quoque manum
ori admove ; scrutari non licet superna mysteria. Licet
scire quod natus sit, non licet discutere quomodo natus
sit ; illud negare mihi non licet, hoc quaerere metus
est. Nam si Paulus ea quae audivit, raptus in tertium
coelum, ineffabilia dicit, quomodo nos exprimere pos-
sumus paternae generationis arcanum, quod nee sen-
tire potuimus nee audire ? Quid te ista questionum
tormenta delectant ?
' I inquire of you when and how the Son was begot-
ten ? Impossible it is to me to know the mystery of
this generation. My mind faileth, my voice is silent,
c 2
XX THE PREFACE.
and not only mine, but of the angels ; it is above prin-
cipalities, 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; that it is not lawful for me to deny;
this I am afraid to inquire into. For if Paul, when he
was taken into the third heaven, affirms that the things
which he heard could not be uttered ; how can we ex-
press the mystery of the divine generation, which we
can neither apprehend nor hear ? Why do such tor-
menting questions delight thee V
Ephraim Syrus wrote a book to this purpose,
against them who would search out the nature of the
Son of God. Among many other things to the same
purpose are his words, cap. 2. 'Infelix profecto, miser,
atque impudentissimus est, qui scrutari cupit opificem
suum. Millia millium, et centies millies millena millia
angelorum et archangelorum, cum horrore glorificant,
et trementes adorant ; et homines lutei, pleni peccatis,
de divinitate intrepide disserunt ? Non illorum exhor-
rescit corpus, non contremescit animus ; sed securi et
garruli, de Christo Dei filio, qui pro me indigno pec-
catore passus est, deque ipsius utraque generatione lo-
quuntur ; nee saltem quod in luce csecutiunt, sentiunt.'
' He is unhappy, miserable, and most impudent, who
desires to examine or search out his Maker. Thou-
sands of thousands, and hundreds of thousands of mil-
lions of angels and archangels, do glorify him with
dread, and adore him with trembling ; and shall dirty
men full of sins, dispute 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 nativities or generations ; at least they
are not sensible how blind they are in the light.' To
THE PREFACE. XXI
the same purpose 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 Na-
tivitat. ^ Quia in Christo Jesu filio Dei, non solum ad
divinam essentiam, sed etiam ad humanam spectat na-
turam, quod dictum est per prophetam ; generationem
ejus quis enarrabit? Utramque enim substantiam in
unam convenisse personam, nisi fides credat, sermo
non explicat ; et ideo materia nunquam deficit laudis ;
quia nunquam sufficit copia laudatoris. Gaudiamus
igitur quod ad eloquendum tantum misericordiae sacra-
mentum impares sumus ; et cum salutis nostras altitu-
dinem promere non valeamus, sentiamus nobis bonum
esse quod vincimur. Nemo enim ad cognitionem ve-
ritatis magis propinquat, quam qui intelligit, in rebus
divinis, etiamsi multum proficiat, semper sibi superesse
quod quserat.' See also Fulg. lib. 2. ad Thrasimund.
But I speak of the person of Christ as unto the as-
sumption of the substantial adjunct of the human na-
ture, not to be a part, whereof his person is composed,
but as unto its subsistence therein by virtue of a sub-
stantial 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, Eutyches, the Monothelites, or Mono-
physites condemned by all. But that his most simple
divine nature, and the human, composed properly of
soul and body, did compose his one person, or that it
was composed of them, they constantly affirmed : Tov
Geou fX£(j'iTi}v Koi dvOpojTTijJV, KaTo. rag ypa(}>ag avyKeiaOai <^afizv
Ik t£ T-qq KaB' y]fiag dvOpwiroTriTog teXeiwc eyovaag Kara tov
tSiov Xoyov, Koi Ik tov 7r£(/)rjvoroc, £/c Oeov /cara (pvaiv vlov,
saith Cyril of Alexandria. ' A Sanctis patribus aduna-
XXll THE PKEFACi:.
tione ex divinitate et humanitate Christus Dominus
noster compositus prsedicatur.' Pet. Diacon. lib. de In-
carnat. et Grat. Christi, ad Fulgentium. And the union
which they intended by this composition they called
Evwaiv (j)vaiKriv, because it was of divers natures, and
k'vwdiv Kara <jvvO^<jlv, a union by composition.
But because there neither was, nor can be any com-
position, 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 substantial adjunct,
or the human nature into personal subsistence with the
Son of God, as shall be afterward explained. This
they constantly admire as the most ineffable effect of
divine wisdom and grace : '0 aaapKog aapKovrai, 6 Xo-
yog irayyv^Tai, o aoparog opciTcti, o ava^rj^ \prjAafaTai, o o,\^io-
vog aoyarai, o viog Oeov viog avOpcJirov yivtrai, saith Gre-
gory Nazianzen, Orat. 12. in admiration of this mys-
tery. 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. OuVw
8c (pwTog rjXiou, fi'ia Kai cwty} TrpotrjSoXr/ Ofiov Kai Kara to avro
KaTiiyaZ.u filv atrr^o, (ptoreiCu o£ o^OaXjuovg, cKprjv ce vepjULaivei,
TTiaivH ^e y»?v, «Vs£i Sc (f)VTay k. X. — £t youv Mg ev viroOscfEi
Xo-yov, KciOtig ovpavoOev avrog tavrov irafi^vrig rjXtog aw av-
Bp(i)7roig kiri yrjg TroXtireuoiVo, ovciva twv ettl Tijg yr}g jiuvag av
a^iaipanov Travrwv avWrjpr^v c/xt/zuvwv Ofj.ov,Kai a\fjv'^(t)v aOpioa-
ra rov <l>WT6g TrpoapoXrj ota^0opi7(jo/u£vwv. 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, sustenation, refreshment,
and cherishing of all things are communicated. But
if the sun itself should come down unto the earth, no-
THE PREFACE. XXlll
thing could bear its heat and kistre ; 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 en-
lightened and kindly refreshed. So is it with this eter-
nal beam or brightness of the Father's glory. We cannot
bear the immediate approach of the Divine Being, but
through him as incarnate are all things communicated
unto us, in a way suited unto our reception and com-
prehension.
So it is admired by Leo, Serm. 3. de Nativit. ' Na-
tura humana in Creatoris societatem assumpta est, non
ut ille habitator, et ille esset habitaculum ; sed ut na-
turae alterge sic misceretur altera, ut quamvis alia sit
quae suscipitur, alia vero quae suscepit, in tantam tamen
unitatem conveniret utriusque diversitas, et unus idem-
que sit filius, qui se, et secundum quod verus est
homo, Patre dicit minorem, et secundum quod verus
est Deus Patri se profitetur aequalem.' ' Human nature
is assumed into the society of the Creator, not that he
should be the inhabitant, and that the habitation' (that
is, by an inhabitation in the effects of his power and
grace, for otherwise the fulness of the Godhead dwelt in
him bodily) ; ' but that one nature should be so mingled'
(that is, conjoined) ' with the other, that although that
be of one kind which assumeth, and that of another
which is assumed ; yet the diversity of them both
should concur in such a unity or union, as that it is
one and the same Son, who as he was a true man, said
that he was less than the Father, or the Father was
greater than he ; so as he was true God, professeth
himself equal unto the Father.' See also August. De
fide, ad Pet. Diacon. cap. 17. Justitianus Imperator
Epist. ad Hormisdam, Romae Episcop.
And the mystery is well expressed by Maxentius,
Biblioth. Patr, par. prima. 'Non confundimus natu-
XXIV THE PREFACE.
i'arum diversitatem ; veruntamen Christum non ut tu
asseris Deum factum, sed Deum factum Christum con-
fitemur. Quia non cum pauper esset, dives factus est,,
sed cum dives esset, pauper factus est, ut nos divites
faceret ; neque enim cum esset in forma servi, formam
Dei accepit ; sed cum esset in forma Dei, formam servi
accepit : similiter etiam nee, cum esset caro, verbum
est factum ; sed cum esset verbum, caro factum est.'
' We do not confound the diversity of the natures, how-
beit 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 the
like manner, he was not made the Word when he was
flesh ; but being the Word, he was made flesh.'
And Jerome, speaking of the effects of this mystery,
Comment, in Ezekiel, cap. 46. ' Ne miretur lector si
idem et Principes est et Sacerdos, et Vitulus, et Aries,
et Agnus ; cum in Scripturis Sanctis pro varietate cau-
sarum legamus eum Dominum, et Deum, et Hominem,
et Prophetam, et Virgam, et Radicem, et Florem, et
Principem, et Regem justum, et Justitiam, Apostolum,
etEpiscopum, Brachium, Servum, Angelum, Pastorem,
Filium, et Unigenitum, et Primogenitum, Ostium, Viam,
Sagittam, Sapientiam, et multa alia.' ' Let not the
reader wonder if he find one and the same to be the .
Prince and Priest, the Bullock, Ram, and Lamb ; for
in the Scripture on variety of causes, we find him called
Lord, God, and Man, the Prophet, a Rod, and the
Root, the Flower, Prince, Judge, and righteous King;
Righteousnes-;, the Apostle and Bishop, the Arm and
Servant of God, the Angel, the Shepherd, the Son, the
Only-begotten, the First-begotten, the Door, the Way,
THE PREFACE. XXV
the Arrow, Wisdom, and sundry other things.' And
Ennodius hath as it were turned this passage of Jerome
into verse.
Corda domat, qui cuncta videt, quem cuncta Iremiscunt ;
Fons, via, dextra, lapis, vitulus, leo, lucifer, agnus ;
Jaiiua, spes, virtus, verbuixi, sapientia, vates.
Ostia, virgultuni, pastor, mons, rete, columba,
Flamnia, gigas, aquila, sponsus, patientia, nervus,
Filius, excelsus, Doininus, Deus ; omnia Christus.
Ill natalem Papee Epiphauii.
' Quod homo est, esse Christus voluit; ut et homo
possit esse quod Christus est,' saith Cyprian. DeVanitat.
Judse. And, ' quod est Christus erimus Christiani, si
Christum fuerimus secuti,' ibid. And he explains his
mind in this expression by way of admiration, Serm.
de Eleemosyn. * Christus hominis filius esse voluit, ut
nos filios Dei faceret ; humiliavit se, ut populum qui
prius jacebat, erigeret; vulneratus est, ut vulnera nostra
sanaret.'
Chap. iv. That he was the foundation of 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 that grace and glory in the church, which was
designed unto it in those eternal counsels. As the
cause of all good unto us, he is on this account acknow-
ledged by the ancients.
Ouroc yovv o Xoyoc, o Xptcrroc: /cat rov uvai iraXai rifiaq,
r\v -sao ev Oeio, Kal rov £u Bivai, Nuv Sc tnKpav^i dvOpwrroif:,
avToc, ovTOQ o \6yoQ, o /iiovoc a/.i(/)(o Btoc re Km avOpuiroQ,
XXVI THE PREFACE.
a7ravT(i)v rifuv airiog ayaOtav, saith Clemens, Adhort. 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 ex-
ecution of them all was committed unto him, that
through him all actual good, all the fruits of those
counsels mio;ht be communicated unto us.
Chap. V. He is also declared in the next place, as
he is the image and great representative of God, even
the Father, unto the church. On what various accounts
he is so called, is fully declared in the discourse itself.
In his divine person, as he was the 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, he is both in his own entire person
God and man, and in the administration of his office,
the image or representative of the nature and will of
God unto us, as is fully proved. So speaks Clem. Alex-
andrin. Admonit. ad Gentes ; 'H fxev yap rou Oaow ukwv
o Xoyog avTov, kul viog tov vov yvi]<nog, o Oeioq \oyog, ^ojtoq
apytTVTTOv (jiujg, UKtJV dk tov \oyov o dv9pu)7rog. ' The image
of God is his own word, the natural Son of the' (eter-
nal) ^ mind, the divine Word, the original Light of
light ; and the image of the Word is man.' And the
same author again, Psedagog. YlpoaMivov tov Gfou o Xoyoc,
w (jxoTiZ^Tai 6 Owg Kal yvwpil^Tai. ' 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 representa-
THE PREFACE. XXVll
tive image of God unto the church, as is afterward
declared.
So also Jerome expresseth his mind herein, Com-
ment, in Psal. Ixvi. ' lUuminet vultum suum super nos;
Dei facies quae est? utique imago ejus. Dicit enim
apostolus imaginem Patris esse filium ; ergo imagine
sua nos illuminet ; hoc est, imaginem suam filium illu-
minet super nos ; ut ipse nos illuminet ; lux enim Pa-
tris lux filii est.' ' Let him cause his face to shine upon
us ; or lift up the light of his countenance upon us.
What is the face of God, even his image? For the
apostle says, that the Son is the image of the Father.
Wherefore let him shine on us with his image ; that is,
cause his Son, which is his image, to shine upon us,
that he may illuminate us ; for the light of the Father
and of the Son are the same.' Christ being the image
of God, the face of God, in him is God represented
unto us, and through him are all saving benefits com-
municated unto them that believe.
Eusebius also speaks often unto this purpose ; as
Demon. Evangel, lib. 4. cap. 2. '09ev hkotwq ol "^(jvf^f^ioi
OeoXoyovvreg, Osov yevrjTov avrov aTTO^atvovffiv, tog av rac
avbK(j>paaTov, Kcil aTTf^tvorirou Owrrnog fiovov ev avTM (pEpovra
rr\v aiACwva, Si r]v Koi Oeov aval re avrov Kal XiyeaOai Ti]g tt^oq
TO 7r|OWTov E^ofioiwaewQ x«P*i^- ' Wherefore the holy ora-
cles speaking theologically, or teaching divine things,
do rightly call him God begotten (of the Father), ' as he
who alone bears in himself the image of the inefi*able
and inconceivable Deity. Wherefore he both is, and
is called God, because of his being the character, simi-
litude, or image of him who is the first.' The divine
personality of Christ consists in this, that the whole
divine nature being communicated unto him by eternal
generation, he is the image of God, even the Father, by
whom he is represented unto us. See tlie same book,
XXVlll THE PREFACE.
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 purpose, one or more
testimonies from him. Treating of Christ, as the
teacher of all men (his TroiSayw-yoc) he affirms that he
is, GeoQ ev avOpijjTrov ayjifiarij ' God in the figure or form
Oi man ; a^pavrog TTarpiKio S^Xvinari ^ta/covog, Xo-yoc? OeoQf
* ' '< ' ' K\ y " - \ \ \ " t r\ '^
* impolluted, serving the will of the Father, the Word,
God, who is in the Father, on the right hand of the
Father, and in or with the form of God.' Ovtoq riiuv
iiKwv T} aKaXicoJTOQy rovro iravrl o-0£V£i TTfiparcov i^oiuLoiovv rijv
^v^riv, ' He is the image (of God) unto us, wherein there
is no blemish, and with all our strength are we to en-
deavour to render ourselves like unto him.' This is the
great end of his being the representative image of God
unto us. And Stromat. lib. 4. 'O fxevovv O^og dvaTro^EiK-
Tog wi', ovK lariv ^iridTrijioviKog, O Se viog (jo^ia rt earl Kal
ewKiTrjiur}, Kai aXrjOHct, kcu baa aXXa Twrto GvyyEvrf . ' As God'
(absolutely) ^ falls not under demonstration' (that is, can-
not perfectly be declared),' so he doth not' (immediately)
' effect, or teach us knowledge. But the Son is wisdom,
and knowledge, and truth, unto us, and every thing
which is cognate hereunto.' For in and by him doth
God teach us, and represent himself unto us.
Chap. vii. Upon the glory of this divine person of
Christ depends the efficacy of all his offices ; an espe-
cial demonstration whereof is given in his prophetical
office. So is it well expressed by Irenseus : ^ qui nil
molitur inepte,' lib. 1. cap. 1. 'Non enim aliter nos
discere poteramus quae sunt Dei, nisi magister noster
verbum existens, homo factus fuisset. Neque enim alius
poterat enarrare nobis quae sunt Patris, nisi proprium
THE PREFACE. XXIX
ipsius verbum. Quis enim alius cognovit sensum Do-
mini? aut quis alius ejus consiliarius factus est? Neque
rursus nos aliter discere poteramus, nisi Magistrum
nostrum videntes, et per auditum nostrum vocem ejus
percipientes, uti imitatores quidem operum, factores
autem sermonura 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 ? Nei-
ther on the other side could we otherwise have learned,
unless we had seen our Master, and heard his voice'
(in his incarnation and ministry), ' whereby following
his works, and yielding obedience unto his doctrine,
we may have communion with himself.'
I do perceive that if I should proceed with the
same kind of attestations unto the doctrine of all the
chapters in the ensuing discourse, this preface would
be drawn forth unto a greater length than was ever
designed unto it, or is convenient for it. I shall there-
fore choose out one or two instances more, to give a
specimen of the concurrence of the ancient church in
the doctrine declared in them, and so put a close
unto it.
Chap. ix. In the ninth chapter, and those following,
we treat of the divine honour that is due unto the per-
son 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 worship, in adoration and invocation ;
XXX ' THE PREFACE.
wherefore, no one person is or can be worshipped, but
in the same individual act of worship, each person is
equally worshipped and adored. 2. That it is lawful
to direct divine honour, worship, and invocation unto
any person, in the use of his peculiar name, the Father,
Son, or Spirit ; or unto them altogether : but to make
any request unto one person, and immediately the same
unto another, is not exemplified in the Scripture, nor
among the ancient writers of the church. 3. That
the person of Christ as God-man, is the proper object
of all divine honour and worship, on the account of his
divine nature ; and all that he did in his human nature,
are motives thereunto.
The first of these is the constant doctrine of the
whole ancient church, namely, that whether (for in-
stance) 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 re-
latively, that is, with respect unto 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 initiation into Christ at baptism ; ' 1
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, lliaTsvuv uq to ovo/na tov Trarpoc, KCH
THE PRKFAX-F. XXXI'
Tov viov, Kai Tov ayiov irvevfiaTOc:, §17X0^)7, Osorrjroc re Kat
^vvafj.e(i)Q Km ovcnag fxiag tov Trarpog, koi tov viov, Kai tov
ayiov TTvevfuiaTog TmrKSTiVOfxkvr]*;, OfiOTifiov ttjq a^taCj '<^«t cruvrji-
^lov Tr]q paaikuaq, kv Tpiai reXtmic viroaTaatai. ' To believe in
the name of the Father, and of the Son, and of the
Holy Ghost ; seeing that the Deity, substance, and
power of the Father, Son, and Holy Spirit, is one and
the same ; their dignity equal, their kingdom co-eternal,
in three perfect persons.' ' In nomine dixit, non no-
minibus, ergo non aliud nomen Patris est,' &c. quia
unus Deus, Ambros. De Spirit. Sanct. lib. 1. cap. 14.
' Ovofxa Sf Kaivov tmv t^imv fv, n^soTijg. ' 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 Trinity ; ^ Quando unus trium in aliquo
opere nominatur, universa operari trinitas intelligitur.'
Enchirid. cap. 38. 'When one person of the three is
named in any work, the whole Trinity is to be under-
stood 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,
although we are baptized, and believe in the Father,
Son, and Spirit, Kara tov uvtov, ol^ai, T^OTTOV Kai Xoyov,
fx'ia Trpo(TKVvr}<JH^ 17 Trarpog, Kai svav^pwTrr/cravroc viov, Kai ayiov
TTveviiiaTog. ' So plainly in my judgment there is one and
the same adoration of the Father, the Son incarnate,
and the Holy Spirit.' Cyril. Alex, de Recta Fide,
cap. 32.
And this they professed themselves to hold and be-
lieve in that ancient doxology which was first invented
to decry the Arian heresy : ' Glory be to the Father,
and to the Son, and to the Holy Ghost.' The same
glory in every individual act of its assignation or as-
cription, is directed unto each person jointly and dis-
tinctly, on the account of the same divine nature in each
of them. I need not produce any testimonies in the
XXXll THE PREFACE.
farther confirmation hereof: for in all their writings
against the Arians they expressly and constantly con-
tend that the holy Trinity, that is, the divine nature in
three persons, is the individual object of all divine
adoration, invocation, and all religious worship ; and
that by whatever personal name, as the Father, Son,
or Spirit, we call on God, it is God absolutely who is
adored, and each person participant of the same na-
ture. 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 dis-
tinct names of the Father, Son, and Holy Spirit toge-
ther, 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 school-
men 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 divine person, or enumerate at once
each person, (w rpiag ayia apiO/JLOVjuiEvii, rpiag £v £Vt ovofxaTi
apiOjuovjUEvr/, Epiphan. Ancorat. 8. 22.) 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 in-
vocated, not called on, not equally adored with him.
THE PREFACE. XXXllI
who was SO called on in the first place, although the
divine nature is the object of all religious invocation,
which is the same in each person. Wherefore, in our
divine invocation, we may name and fix our thoughts
distinctly on any person according as our souls are af-
fected 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 con-
tended for, and argued from, in all their writings against
the Arians.
Evidences of infinite wisdom in the constitution of
the person of Christ, and rational discoveries of the
condecencies therein unto the exaltation of all the
other glorious properties of the divine nature, are also
treated of. Herein we consider the incarnation of the
Son of God with respect unto the recovery and salva-
tion 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 et
honore filii hominis. 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 aflBrmed by Socinus concerning the birth of that
man, which alone he fancied him to be, as I have else-
where declared. But I have disproved this figment at
large. Many of the ancients have laboured in this ar-
gument, of the necessity of the incarnation of the eter-
nal Word, and the condecencies unto divine wisdom
therein. See Irenseus, lib. 3. cap. 20, 21. Eusebius,
Demonst. Evangel, lib. 4. cap. 1 — 4, &c. Cyril. Alex-
and. lib. 5. cap. 7. lib. 1. De fide ad Regin. Chry-
sostom, Homil. 10. in Johan. et in cap. 8. ad Rom.
Serm. l8. Augustin, De Trinit. lib. 13. cap. 13 — 20.
Leo, Epist. 13. 18. Sermo. de Nativit. 1. 4. 10. Basil.
VOL. XII. J>
XXXIV THE PREFACE.
in Psal. 48. Albinus, lib. L in Johan. cap. 11. Da-
mascen. 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 concern-
ing this mystery, as that I shall principally make use
of his testimony herein.
It belong;ed unto the wisdom and rio-hteousness 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 : ''Rvw^ev ovv KaOwg 7rpo£(pafiEv
rov avOpujirov tio Ocw, ei yap f.ir] avO^WTVog rjviKrjdiv rov avri-
TToXov Tov avOpwTTov, ovK CIV diKaicog eviKijOrj o £^0^oc, rraXiv r£,
£1 jur] o xyeog ecii)jpri(jaro rrjv (Tojrripiav, ovk av pepai(vg ^^Ofx^v
avrr}v, kcu ei firi GvvrjvujOii o avOpojTrog rw 0£(i) ovk av rj^uvjjOrj
luitTaoryjEiv Tr}g a(j)Oap(yiag. * E^£t yap rov ixi(siTr]v tov 0£oi> r£ Ka\
av0f>w7rwv, ^la Tr\g i^'iag Tr^og EKar^povg o'lKHori^Tog ug ^iXtav
Kai Ofxivoiav rovg afi^ajT^povg avvr\yayav. Words plainly
divine, an illustrious testimony of the faith of the an-
cient church, and expressive of the principal mystery
of the gospel. 'Wherefore, as we said before, he united
man unto God. For if man had not overcome the ad-
versary of men, the enemy had not been justly con-
quered ; and, on the other hand, if God had not given
and granted salvation, we could never have a firm un-
defeasible 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 be-
tween God and man, by his own participation of the
THE PREFACE. XXXV
nature of each of them^ to bring them both into friend-
ship and agreement with each other.' And to the same
purpose, speaking of the wisdom of God in our re-
demption by Christ, with respect unto the conquest of
the devil, lib. 5. cap. 1. * Potens in omnibus Dei Ver-
bum, et non deficiens in sua justitia, juste etiam ad-
versus ipsam conversus est apostasiam, ea quae sunt
sua redimens, ab eo, non cum vi, quemadmodum ille
initio dominabitur nostri, ea qu83 non erant sua insa-
tiabiliter rapiens Suo igitur sanguine redimente
nos Domino, et dante animam suam pro anima nostra,
et carnem suam pro carnibus nostris,' &c. Again di-
vinely ; ^ The all-powerful Word of God no way defec-
tive 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 soul, and his flesh for ours, wrought out our deli-
verance.' These things are at large insisted on in the
ensuing discourse.
It belongs unto this great mystery, and is a fruit of
divine wisdom, that our deliverance should be wrought
in and by the same nature, wherein and whereby we
were ruined. The reasons hereof, and the glory of
God therein, are at large discoursed in the ensuing
treatise. To the same purpose speaks the same holy
writer, lib. 5. cap. 14. ' Non in semetipso recapitulasset
hsec Dominus, nisi ipse caro et sanguis secundum prin-
cipalem plasmationem factus fuisset ; salvans in seme-
tipso in fine, illud quod perierat in principio in Adam.
Si autem ob alteram quandam dispositionem Dominus
incarnatus est, et ex altera substantia carnem attulit, non
ergo in semetipso recapitulatus est hominem, adhuc
etiam nee caro dici potest habuit ergo et ipse car-
D 2
XXXVl THE PREFACE.
nem et sanguinem, non alteram quandam, sed ipsam'
principalem Patris plasmationem in se recapitulans, ex-
quirens 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 Adae in seipsum recapitulasset' That
which these passages give testimony unto, is what we
have discoursed concerning the necessity of our re-
demption in and by the nature that sinned ; and yet
withal, that it should be free from all that contagion
which invaded our nature by the fall. And these
things are divinely expressed. ' Our Lord,' saith he,
* had not gathered up these things in himself, had not
he been made flesh and blood, according unto its ori-
ginal creation.' (The reader may observe, that none
of the ancient writers do so frequently express the fall
of Adam, by our apostacy from God, and our recovery
by a recapitulation in Christ, as Irenaeus. His re-
capitulation being nothing but the avaK^(j)a\ai(i)(ng men-
tioned by the apostle, Eph. i. 10. and he here affirms,
that, unto this end, the Lord was made flesh ; ^ secun-
dum principalem plasmationem,' as his words are ren-
dered ; that is plainly, the original creation of our na-
ture in innocency, uprightness, purity, and righteous-
ness.) ' So he saved in himself in the end, what pe-
rished in Adam at the beginning.' (The same nature,
in and by the same nature.) ' For if the Lord had been
incarnate, for any other disposition' (that is, cause, rea-
son, or end), ^ and had brought flesh from any other sub-,
stance' (that is, celestial or etherial, as the Gnostics
imagined), ' he had not recovered men, brought our na-
ture unto a head in himself, nor could he have been
said to be flesh. He therefore himself had flesh and
blood, not of any other kind ; but he took to himself
that which was originally created of the Father, seek-
ing that which was lost.' The same is observed by
THE PREFACE. XXXvii
Austin, lib. de fide, ad Petrum Diaconum. ' Sic igitur
Christum Dei Filium, id est, unam ex Trinitate perso-
nam, Deum verum crede, ut divinitatem ejus de natura
Patris natam esse non dubites ; et sic eum verum lio-
minem crede, et ejus carnem, non coelestis, non aerise,
non alterius cujusquam putes esse naturae, sed ejus cu-
jus est omnium caro ; id est, quam ipse Deus, homini
primo de terra plasmavit, et cseteris 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 men ; that is, which God himself formed
in the first man of the earth, and which he forms in all
other men.' That which he speaks of one person of
the Trinity, hath respect unto the heretical opinion of
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 Fa-
ther, as 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 Chris-
tus, qui propter immensam suam dilectionem, factus
est quod sumus nos, ut nos perficeret quod est
ipse.' ' Jesus Christ the Word of God, who from his
own infinite love was made what we are, that he might
make us what he is ;' that is, by the restoration of the
imag-e of God in us. And again, lib. 3. cap. 20. 'Fi-
XXXVIU THE PREFACE.
lius Dei existens apud Patrem, et homo factus, long-am
hominum expositionem in seipso recapitulavit ; in
compendio nobis salutem prsestans, ut quod perdide-
ramus in Adam, id est, secundum imaginem et similitu-
dinem esse Dei, hoe in Christo Jesu reciperemus, quia
enim non erat possibile qui semel victus fuerat et elisus
per inobedientiam, replasmare et obtinere brabium vic-
torisD; iterum autem impossibile erat ut salutem perci-
peret, qui sub peccato ceciderat, utraque operatus est
filius Verbum Dei existens, a Patre descendens et incar-
natus, usque ad mortem descendens, et dispensationem
consummans salutis nostras.' ^ Being the Son of God
with the Father, and being made man, he reconciled
or gathered up in himself the long continued exposing-
of men' (unto sin and judgment), ^ bringing in salvation
in this 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 himself be reformed, and obtain the crown of vic-
tory; nor was it again possible, that he should recover
salvation who had fallen under sin. Both were wrous'ht
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. Nai (|)rjjui d Xoyoc 6 tov Seov avOpw-
TTOcj yevofievoQ, 'iva ^e Kai gv ira^d avOpioirov judOrigy wrj ttote
apa avOpu}7rog y^vr}Tai Geoc. ^ 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.8. 'Imago, id est, Verbum Dei, ad eum qui
est ad imaginem hoc est, hominem venit, et quEerit
imago eum qui est ad similitudinem, ut iterum signet,
ut iterum confirmet, quia amisit quod accepit.' ' The
THE PREFACE. XXXIX
image of God, that is, the Word of God, came into
him who was after the image of God, that is man.
And this imas^e of God seeks him who was after the
image of God, that he might seal him with it again,
and confirm him, because he had lost that which he had
received.' 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 Definition. Orthodoxis, cap. 2. ' Non Pater carnem
assumpsit, neque Spiritus Sanctus, sed Filius tantum ;
ut qui erat in divinitate Dei Patris Filius ipse fieret
in homine, hominis Matris Filius; ne Filii nomen ad
alteram transiret, qui non esset seterna nativitate filius.'
' The Father did not assume flesh, nor the Holy Spirit,
but the Son only; that he who in the Deity was the
Son of the Father, 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 au-
thor, concerning the wisdom and righteousness of God
in this mystery. Enchirid. ad Laurent, cap. 99. ' Vide
— universum genus humanum tam justo judicio Divmo
in apostatica radice damnatum, ut etiam si nullus inde
liberaretur, nemo recte possit Dei vituperare justitiam;
et qui liberantur, sic oportuisse liberari, ut ex pluribus
non liberatis, atque damnatione justissima derelictis,
ostenderetur, quod meruisset universa conspersio, et
quo etiam istos debitum judicium Dei duceret, nisi ejus
indebita misericordia subveniret.' ' Behold, the whole
race of mankind by the just judgment of God so con-
demned 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 are freed,
ought so to be freed, that from the greater number
xl THE PREFACE.
who are not freed, but left under most righteous
condemnation, it might be manifest what the whole
mass had deserved, and whither 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 be-
cause the great end of the description given of the per-
son of Christ, is that we may love him, and thereby be
transformed into his image, I shall close this preface
with the words of Jerome, concerning that divine love
unto Christ which is at large declared. ' Sive legas,'
saith he, ' sive scribas, sive vigiles, sive dormias, amor
tibi semper buccina in auribus sonet, hie lituus excitet
animam tuam, hoc amore furebundus ; qusere in lecto tuo,
quem desiderat anima tua.' Epist. ad Pammach. cap. 4.
^Whether thou readest 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 ecstasy), with this love,
seek him on thy bed, whom thy soul desireth and
longeth for.'
A
DECLARATION
OF THE
GLORIOUS MYSTERY
OF
THE PERSON OF CHRIST.
CHAP. I.
Peter^s confession ; Matt. xvi. 16. Conceits of the Papists thereon. The
substance and excellency of that confession.
Our blessed Saviour inquiring of his disciples their appre-
hensions concerning his person, and their faith in him, Si-
mon 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 Peter answered and said. Thou art Christ, the
Son of the living God.'
Baronius, and sundry others of the Roman church, do af-
firm 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 ages, how to enact and determine articles of faith.
For it is to be done by the successors of Peter presiding in
councils, as it was now done by Peter in this assembly of
Christ and his apostles.
But they seem to forget that Christ himself was now pre-
sent, 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
42 A DECLARATION OF THE MYSTERY
determine articles of faith, is from the absence of Christ
since his ascension 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 presi-
dent, 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 adventure on, to the
scandal, yea, ruin of religion.
This short but illustrious confession of Peter, compriseth
eminently the whole truth concerning the person and office
of Christ. Of his person, in that although he was the Son
of man, under which appellation he made his inquiry, *Whom
do men say that I the Son of man am?' yet was he not only
so, but the eternal Son of the living God. Of his office, that
he was the Christ, he whom God had anointed to be the Sa-
viour of the church, in the discharge of his kingly, priestly,
and prophetical power. Instances of the like brief confes-
sions we have elsewhere in the Scripture ; Rom. x. 9. ' If thou
shalt confess with thy mouth the Lord Jesus, and shalt believe
in thine heart that God hath raised him from the dead, thou
shalt be saved.' 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 imaginations inconsistent with them ; though it be the
duty of all men to obtain the express knowledge of them 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 comprehension of longer or more subtle confessions
of faith, but in embracing things contrary unto, or inconsis-
tent with, this foundation thereof. Whatever it be, whereby
men cease to hold the head, how small soever it seem, that
alone is pernicious; Col. ii. 18, 19.
OF THE PERSON OF CHRIST. 43
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
approved by our Saviour. And not only so, but eminent
privileges are granted unto him that made it, and in him unto
the whole church, that should live in the same faith and con-
fession ; 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 I will build my church ; and the gates of hell shall not
prevail against it.'
Two things doth our Saviour consider in the answer re-
turned unto his inquiry. 1. The faith of Peter in this con-
fession, 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.
1 . The first thing which he speaks unto is the faith of Peter,
who made this confession ; without this no outward con-
fession 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 in-
terest 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.'
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 believe and know Jesus Christ, as it is called life eternal,
Johnxvii.3. but it is that which gives an immediate interest
in the blessed state of adoption, justification, and accept-
ance with God; John i. 12. (2.) The immediate cause of
this faith is divine revelation. It is not the effect or pro-
duct of our own abilities, the best of which are but flesh
and blood. That faith which renders them blessed in whom
44 A DECLARATION OF THE MYSTERY
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 had, we are not con-
cerned in.
2. He speaks unto the confession itself, acquainting his
disciples with the nature and use of it, which from the be-
ginning he principally designed; ver. 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.'
From the speaking of these words unto Peter, there is a
controversy raised in the world, whether the Lord Christ
himself, or the pope of Rome, be the rock whereon the
church is built. And unto that state are thino;s come in
religion among them that are called Christians, that the
greatest number are for the pope, and against Christ in this
matter. And they have good reason for their choice. For
if Christ be the rock whereon the church is built, whereas
he is a living stone, those that are laid and built on him
must be lively stones also, as this apostle assures us, 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, effectual in universal
obedience. These things the generality of men like not at
all : and therefore, the fabric of the living temple on this
foundation is usually but small, seldom conspicuous or out-
wardly glorious. But if the pope be this rock, all the Papists
in the world, or all that have a mind so to be, be they never
so wicked and ungodly, may be built upon him, and be made
partakers of all that deliverance from the powers of hell
which that rock can aff'ord them. And all this may be ob-
tained at a very easy rate. For the acknowledgment of the
pope's sovereign authority in the church, is all that is re-
quired thereunto. How they bring in the claim of their
pope by Peter, his being at Rome, being bishop of Rome,
dying at Rome, fixing his chair at Rome, devoting and trans-
mitting all his right, title, power, and authority, every thing
but his faith, holiness, and labour, in the ministiy unto the
pope, I shall not here inquire, 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 recep-
OF THE PERSON OF CHRIST. 45
tacle 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 declare 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 il-
lustrious confession that he should make of the rock of the
church ; as the name of God under the Old Testament, was
called on persons, and things, and places, because of some
especial relation unto him. Wherefore, the expression is
varied on purpose to declare, that whatever be the significa-
tion of the name Peter, yet the person so called was not the
rock intended. The words are gv tl nerpog, koI IttI ramy ry
iriTpa. Had he intended the person of Peter, he would have
expressed it plainly, av u irhpog, kol IttX troi, * Thou art a
rock, and on thee will I build.' At least the gender had not
been altered, but he would have said, ctti rouro^-rro Trirptj,
which would have given some colour to this imagination.
The exception which they lay hereunto, from the use of Ce-
phas in the Syriac, which was the name of Peter, and signi-
fies a rock or a stone, lies not only against the authentic
authority of the Greek original; but of their own translation
of it, which reads the words, ' Tu es Petrus, et super banc
Petram.'
2. If the church was built on the person of Peter,
then when he died the church must utterly fail. For no
building can possibly abide when its foundation is removed
and taken away. Wherefore they tell us they do not intend
by the person of Peter, that singular and 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 pri-
vileges which belong unto this confession ; if he be not, he
46 A DECLARATI43N OF THE MYSTERY
hath neither lot nor portion in this matter. But the pre-
tence 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 appointment,
affirms, that it could not bring the church unto a perfect
state, because the ' high-priests died one after another, and
so were many ;' Heb. vii. 8. 23, 24. And thereon he
shews that the church cannot be consummate 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
v/orld it is capable, should build it on a succession of dying
men, concerning which succession there is not the least in-
timation that it is appointed of God? And as unto the mat-
ter of fact we know both what interruptions it hath received,
and what monsters it hath produced, both sufficiently ma-
nifesting 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
the Lord Christ is this single rock and foundation of the church,
we shall prove immediately. Wherefore, neither Peter him-
self, 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 ; Psal. 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
purpose to build his church on the rock, he reveals unto his
disciples the way and manner how he would lay its founda-
tion, namely, in his death and sufferings ; ver. 21. And
thereon this supposed rock, being a little left unto his own
OF THE PERSON OF CHRIST. 47
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 rebuke Christ himself for men-
tioning his sufferings, wherein alone the foundation of the
gospel church was to be laid ; ver. 22. and hereon he re-
ceived the severest rebuke that ever the Lord Jesus gave
unto any of his disciples ; ver. 23. And so it is known that
afterward, through surprisaland temptation, he did what lay
in him to recall that confession v/hich here he made, and
whereon the church was to be built. For that no flesh
might glory in itself, he that was singular in this confession
of Christ, was so 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
foundation, than that it should not be the pope.
The vanity of this pretence being removed, the substance
of the great mystery contained in the attestation given by
our Saviour unto the confession of Peter, and the promise
thereunto annexed, may be comprised in the ensuing asser-
tions.
1. The person of Christ, the Son of the living God, as
vested with his offices, whereunto he was called and anoint-
ed, is the foundation of the church, the rock whereon it is
built.
2. The power and policy of hell will be always engaged
in opposition unto the relation of the church unto this foun-
dation, or the building of it on this rock.
3. The church that is built on this rock shall never be
disjoined from it, or prevailed against by the opposition of
the gates of hell.
The two former of these I shall speak briefly unto, my
principal design being a demonstration of a truth that aris-
eth 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 foun-
dation. The real foundation of the church he is, by virtue
of the mystical union of it unto him, with all the benefits
whereof from thence, and thereby it is made partaker. For
48 A DECLARATION OF THE MYSTERY
thence alone hath it spiritual life, grace, mercy, perfection,
and glory ; Eph. iv. 15, 16. Col. ii. 19. And he is the doc-
trinal foundation of it, in that the faith or doctrine concern-
ing him and his offices is that divine truth, which in a pecu-
liar manner animates and constitutes the church of the New
Testament ; Eph. ii. 19 — 22. Without the faith and confes-
sion 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 concerning
the person, offices, and grace of Christ, with what is of us
required thereon. In what sense we assert these things will
be afterward fully cleared.
That the Lord Christ is thus the foundation of the church,
is testified unto, Isa. xxviii. 16. ' Thus saith the Lord God,
Behold, I lay in Zionfor a foundation, a stone, a tried stone,
a precious corner stone, a sure foundation : he that believ-
eth, shall not make haste.' It is among the bold inroads,
that in this late age have been made on the vitals of religion,
that some, in compliance with the Jews, have attempted the
application of this promise unto Hezekiah. The violence
they have offered herein to the mind of the Holy Ghost,
might be evidenced from every word of the context. But
the interpretation and application of the last words of this
promise by the apostles, leaves no pretence unto this insi-
nuation. *He that believes on him, shall 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 there-
fore is alone that foundation which God hath laid in and of
the church ; see Psal. cxviii. 22. Matt. xxi. 42. Mark xii.
10. Luke XX. 17. Acts iv. 11. 1 Pet. ii. 4. Eph. ii. 20—22.
Zech. iii. 9. But this fundamental truth of Christ being
the onlyjfoundation of the church, is so expressly determined
by the apostle St. Paul, as not to need any farther confirma-
tion ; 1 Cor. iii. 11. * For other foundation can no man lay,
than that is laid, which is Jesus Christ.'
OF THE PERSON OF CHRIST. 49
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 preserva-
tion, and a prediction of the opposition that should be made
thereunto. And accordingly all things are come to pass,
and carrying on towards a complete accomplishment. For
(that we may begin with the opposition foretold) the power
and policy of hell ever were, and ever will be, engaged in op-
position unto the church built on this foundation ; that is,
the faith of it concerning his person, office, and grace,
whereby it is built on him. This as unto what is past con-
cerneth matter of fact ; whereof therefore I must give a brief
account; and then we shall examine what evidences we have
of the same endeavour at present.
The gates of hell, as all agree, are the power and policy
of it; or the actings of Satan both as a lion, and as a ser-
pent, by rage and by subtlety. But whereas 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 his rage, and by the other his craft ;
he animates the one as a lion, the other as a serpent : in the
one he acts as the dragon, in the other as the beast that had
two horns like the lamb, but spake like the dragon. The
first is the unbelieving world, the other apostates and se-
ducers of all sorts. Wherefore this work in this kind is of a
double nature; the one an effect of his power and rage,
acted by the world in persecution, the other of his policy
and craft, acted by heretics in seduction. In both he de-
signs to separate the church from its foundation.
The opposition of the first sort he began against the per-
son of Christ immediately in his human nature. Fraud he
first once attempted in his temptation. Matt. iv. but quick-
ly found that that way he could make no approach unto him.
* The Prince of this world came, but had nothing in him.'
Wherefore he betook himself unto open force, and by all
means possible sought his destruction; so also the more at
VOL. XII. E
50 A DECLARATION OF THE MYSTERY
any time the church is by faith and watchfuhiess 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 un-
attempted that might instigate and prepare the world for his
ruin. Reproaches, contempt, scorn, false and lying accusa-
tions by his suggestions, were heaped on him on every hand.
Hereby in the whole course of his ministry he ' endured
the contradiction of sinners against himself;' Heb, xii. 3.
And there is herein blessed provision made of inestimable
consolation, for all those who are * predestinated to be con-
formed 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, despite-
ful usage, calumnies, false accusations, wrestings of his
words, blaspheming of his doctrine, reviling of his person,
all that he said and did as to his principles about human
government, and moral conversation, encompassed him all
his days. And he hath assured his followers, that such and
no other, at least for the most part, shall be their lot in this
world. And some in all ages have an experience of it in an
eminent manner. But have they any reason to complain ?
Why should the servant look for better measure than the
Master met withal ? To be made like unto him in the worst
of evils, for his sake, is the best and most honourable con-
dition in this world. God help some to believe it. Hereby
was way made for his death. But in the whole it was ma-
nifested, how infinitely in all his subtlety and malice Satan
falls short of the contrivances of divine wisdom and power.
For all that he attained by effecting his death, in the hour
of darkness, was but the breaking of his own head, the de-
struction 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 churcli. His
restless malice and darkness will not suffer him to give over
the pursuit of his rage, until nothing remains to give him a
full entrance into endless torments, which he hasteneth every
day. For when he shall have filled up the measure of his
sins, and of the sins of the world, in being instrumental unto
his rage, eternal judgment shall put all things unto their
OF THE PERSON OF CHRIST. 51
issue. Through that shall he, with the world, enter into ever-
lasting flames, and the whole church built on the rock into
rest and glory.
No sooner did the church of the New Testament begin
to arise on this foundation, but the whole world of Jews and
Gentiles, set themselves with open force to destroy it. And
all that they contended with the church about was their
faith, and confession of it, that ' Jesus was the Christ, the Son
of the living God.' This foundation they would cast it from,
or exterminate 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 remain-
ing on record, to give us a view of the insatiable malice of
the old murderer, and an astonishing representation of hu-
man 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 con-
trivances for its effusion, with the rage and malice wherewith
they were attended. The same rage continueth yet unal-
layed in its principles. And although God in many places
restrain and shut it up in his providence, by the circum-
stances of human affairs, yet as it hath the least advantage,
as it finds any door open unto it, it endeavours to act itself
in lesser or higher degrees. But whatever dismal 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 the rock, and those gates of hell shall not pre-
vail against it.
The second way whereby Satan attempted the same end,
and yet continueth so to do, was by pernicious errors and
heresies. For all tlie heresies wherewith the church was
assaulted and pestered for some centuries of years, were op-
positions unto their faith in the person of Christ. I shall
briefly reflect on the heads of this opposition, because they
are now, after a revolution of so many ages, lifting up them
E 2
52
A DECLARATION OF THE MYSTERY
selves again, though under new vizards and pretences. And
they were of three sorts.
1. That which introduced other doctrines and notions of
divine things, absolutely exclusive of the person and media-
tion of Christ. Such was that of the Gnostics, begun as it
IS supposed 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 re-
conciling the world unto himself, and the obedience of faith
thereon according unto the gospel, they introduced endless
fables, genealogies, and conjugations of deities, or divine
powers, which practically issued in this, that Christ was such
an emanation of light and knowledge in them, as made them
perfect ; that is, it took away all differences of good and
evil, and gave them liberty to do what they pleased without
sense of sin, or danger of punishment. This was the first
way that Satan attempted the faith of the church, namely,
by substituting a perfecting light and knowledge 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 accomplish-
ment of the same design. Nor had I made mention of these
pernicious imaginations, which have lain rotting in oblivion
for so many generations, but that some again endeavour to
revive them, at least so far as they were advanced and
directed against the faith and knowledge of the person of
Christ.
2. Satan attempted the same work by them who denied
his divine nature, that is, in effect, denied him to be the Son
of the living God, on the faith whereof the church is built.
And these were of two sorts :
(1.) Such as plainly and openly denied him to have any
pre-existence unto his conception and birth of the holy Vir-
gin. Such were the Ebionites, Samosetanians, and Photi-
nians. For they all affirmed him to be a mere man, and no
more, though miraculously conceived and born of the Vir-
gin, as some of them granted; though denied, as it is said,
by the Ebionites, on which account he was called the Son
of God. This attempt lay directly against the everlasting-
rock, and would have substituted sand in the room of it. For
no better is the best of human nature to make a foundation
OF THE PERSON OF CHRIST. 53
for the church, if not united unto the divine. Many in those
days followed those pernicious ways ; yet the foundation of
God stood sure, nor was the church moved from it. But yet
after a revolution of so many ages, is the same endeavour
again engaged in. The old enemy, taking advantage of the
prevalency of Atheism and profaneness among those that
are called Christians, doth again employ the same engine to
overthrow the faith of the church, and that with more sub-
tlety 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 ge-
neration admire and applaud in their sophistical reasonings,
is no more but what the primitive church triumphed over
through faith, in the most subtle management of the Samo-
setanians, 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 mys-
tery 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
enter on the world again with so much ostentation and tri-
umph as they do at this day? But many men, so far as I can
observe, are fallen into such a dislike of the Christ of God,
that every thing concerning his person, spirit, and grace, is
an abomination unto them. It is not vv^ant of understanding
to comprehend doctrines, but hatred unto the things them-
selves, 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
pretence of declaring it another way than the faith of the
church did rest in. So was it with the Arians, in whom the
gates of hell seemed once to be near a prevalency. For the
whole professing world almost was once surprised into that
heresy. In words they acknowledged his divine person;
but added, as a limitation of that acknowledgment, that the
divine nature which he had was originally created of God,
and produced out of nothing, with a double blasphemy, de-
nying him to be the true God, and making a God of a
mere creature. But in all these attempts the opposition of
54 A DECLARATION OF THE MYSTERY
the gateSfOf hell unto the church, respected faith in the per-
son of Christ as the Son of the living God.
(2.) 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 dispensation, a mere cloud acted by divine power ; some
that he was made of heavenly flesh, brought from above,
and which, as some also affirmed, was a parcel of the divine
nature. Some affirmed that his body was not animated as
ours are, by a rational soul, but was immediately acted 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 ethereal nature,
and was at length turned into the sun ; with many such dia-
bolical delusions. And there yet want not attempts in these
days, of various sorts, to destroy the verity of his human na-
ture ; and I know not what some late fantastical opinions
about the nature of glorified bodies may tend unto. The
design of Satan in all these pernicious imaginations, is to
break the cognation and alliance between Christ in his hu-
man nature and the church, whereon the salvation of it doth
absolutely depend.
3. He raised a vehement opposition against the hypos -
tatical union, or the union of these two natures in one
person. This he did in the Nestorian heresy, which greatly,
and for a long time, pestered the church. The authors and
promoters of this opinion, granted the Lord Christ to have
a divine nature, to be the Son of the living God. They also
acknowledged the truth of his human nature, that he was
truly a man even as we are. But the personal union between
these two natures they denied. A union, they said, there
was between them, but such as consisted only in love, power,
and care. God 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 subsistence with himself, whereby whole
OF THE PERSON OF CHRIST. 55
Christ was one person, and all his mediatory acts were the
acts of that one person, of him who was both God and man ;
this they would not acknowledge. And this pernicious
imagination, though it seem to make great concessions of
truth, doth no less effectually evert the foundation of the
church than the former. For if the divine and human nature
of Christ do not constitute one individual person, all that he
did for us was only as a man, which would have been al-
together insufficient for the salvation of the church, nor had
God redeemed it with his own blood. This seems to be the
opinion of some amongst us at this day about the person of
Christ. They acknowledge the being of the eternal Word,
the Son of God. And they allow in the like manner the
verity of his human nature, or own that man Christ Jesus.
Only they say, that the eternal Word was in him and with
him in the same kind, as it is with other believers ; but in
a supreme degree of manifestation and power. But though
in these things there is a great endeavour to put a new co-
lour and appearance on old imaginations, the design of Satan
is one and the same in them all, namely, to oppose the build-
ing of the church upon its proper sole foundation. And
these things shall be afterward expressly spoken unto.
I intend no more in these instances but briefly to demon-
strate that the principal opposition of the gates of hell unto
the church, lay always unto the building of it by faith on
the person of Christ.
It were easy also to demonstrate that Mahometanism,
which hath been so sore a stroke unto the Christian profes-
sion, is nothing but a concurrence and combination of these
two ways, of force and fraud, in opposition unto the person
of Christ.
It is true that Satan, after all this, by another way, at-
tempted the doctrine of the offices and grace of Christ, with
the worship of God in him. And this he hath carried so
far, as that it issued in a fatal antichristian apostacy;
which is not of my present consideration.
But we may proceed to what is of our own immediate
concernment. And the same work with that before de-
scribed is still carried on. The person of Christ, the faith
of the church concerning it, the relation of the church unto
it, the building of the church on it, the life and preservation
56 A DECLARATION OF THE MYSTERY
of the church thereby, are the things that the gates of hell
are engaged in opposition unto. For,
1. It is known with what subtlety and urgency his divine
nature and person are opposed by the Socinians. What an
accession is made daily unto their incredulity, what incli-
nation of mind multitudes do manifest towards their perni-
cious ways, are also evident unto all who have any concern-
ment in or for religion. But this argument I have laboured
in on other occasions.
2. Many who expressly deny not his divine person, yet
seem to grow weary of any concernment therein. A natural
religion, or none at all, pleaseth them better than faith in
God by Jesus Christ. 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 unto, there are too many that will not ac-
knowledge. What is beyond the line of nature and reason
is rejected as unintelligible mysteries or follies. The per-
son and grace of Christ are supposed to breed all the dis-
turbance in religion. Without them the common notions
of the Divine Being and goodness, will guide men suffici-
ently 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 ob-
jective religion, as that it is very uncertain whether they
leave any place for the person of Christ in it or no. For, be-
sides their denial of the hypostatical union of his natures,
they ascribe all that unto a light within them, which God
will effect only by Christ as a mediator. What are the in-
ternal 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 doctrine of the person of Christ, who yet manifest them-
selves 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 vvith great elegancy of stylo, and seri-
ousness in argument, wherein we can meet vvith little or no-
OF THE PERSON OF CHRIST. 57
thing wherein Jesus Christ, his office, or his grace, are con-
cerned. 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 obe-
dience. Concerning many books of this nature, we may
say what a learned person did of one of old ; * There were
in it many things laudable and delectable, sed nomen Jesu
non erat ibi.'
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 con-
cerning what our thoughts ought to be of him, are made
and tendered. As, (1.) It is scandalously proposed and an-
swered, of Vv hat use is the consideration of the person of
Christ in our religion. Such are the novel inquiries of men
who suppose there is any thing in Christian religion where-
in 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 re-
ligion towards God could be acceptably performed by us,
without a respect unto, or a consideration of, the person of
Christ ; or that there were any lines of truth in religion as
it is Christian, that did not relate thereunto. Such bold in-
quiries, v/ith futilous answers annexed unto them, suffici-
ently 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 desio^n to learn the mind and will of God, in and by
him. (3.) Reproachful reflections are made on such as plead
the necessity of acquaintance with him, or the knowledge of
him, as though thereby they rejected the use of the gospel.
(4.) Professed love unto the person of Christ is traduced as
a mere fancy and vapour of distempered minds, or weak
imaginations. (5.) The union of the Lord Christ and his
church is asserted to be political only, with respect unto
58 A DECLARATION OF THE MYSTERY
laws and rules of government. And many other things of
an alike nature are 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
persons before, who did not openly avow some impious he-
resy concerning his person. And I no way doubt, but that
men may with less guilt and scandal fall under sundry doc-
trinal misapprehensions concerning it, than by crying hail
thereunto, to despoil it of all its glory, as unto our concern-
ment therein, in our practical obedience unto God. Such
things have we deserved to see and hear.
6. The very name or expression of preaching Christ is
become a term of reproach and contempt ; nor can some, as
they say, understand what is meant thereby, unless it be an
engine to drive all rational preaching, and so all morality
and honesty out of the world.
7. That which all these things tend unto and centre in,
is that horrible profaneness of life, that neglect of all gospel
duties, that contempt of all spiritual graces and their effects,
which the generality of them that are called Christians in
many places are given up unto. I know not whether it
were not more for the honour of Christ, that such persons
would publicly renounce the profession of his name, ra-
ther than practically manifest their inward disregard unto
him.
That by these, and the like means, Satan doth yet at-
tempt 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 appre-
hend 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 testimony against, and endeavour-
ing to stop what lies in them, the progress of this prevailing
.declension from tlie only foundation of the church, 1 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
OF THE PERSON OF CHRIST. 59
whereon the church of them that shall be saved is founded
and built.
* Pauca ideo de Christo/ as Tertullian speaks ; some few
things concerning the person of Christ with respect unto
the confession of Peter, and the promise thereunto annexed,
wherein he is declared the sole foundation of the church,
will be comprised in the ensuing discourse. And he who
hath ordained strength out of the mouths of babes and suck-
lings, as he hath given ability to express these poor mean
contemplations of his glory, can raise by them a revenue of
honour unto himself in the hearts of them that do believe.
And some few things I must premise in general unto what
I do design. As,
1. The instances which I shall give concerning the use
and consideration of the person of Christ in Christian reli-
gion, 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 under-
standing of others might propose. And indeed who shall
midertake to declare what are the chief instances of this in-
comprehensible effect of divine wisdom ? ' What is his name,
and what is his son's name, if thou canst tell ;' Prov. xxx. 4.
See Isa. ix. 6. It is enough for us to stand in a holy ad-
miration at the shore of this unsearchable ocean, and to ga-
ther up some parcels of that divine treasure, wherewith the
Scripture of truth is enriched.
2. I make no pretence of searching into the bottom or
depths 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 perfec-
tion.' The prophets could not do so of old, nor can the an-
gels themselves at present, who * desire to look into these
things;' 1 Pet. i. 10 — 12. Only I shall endeavour to repre-
sent 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
60 A DECLARATION OF THE MYSTERY
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 practically, either ignorantly or de-
signedly, 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 instruction and edi-
fication of others, who love the Lord Jesus Christ in sin-
cerity.
CHAP. III.
The person of Christ the most ineffahle effect of divine ivisdom and good-
ness. Thence the next cause of all true religion. In what sense it is so.
The person of Christ is the most glorious and ineffable
effect of divine wisdom, grace, and power, and therefore
is the next foundation of all acceptable religion and wor-
ship. 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 com-
mands. For religion, and the worship performed in it, is
nothing but the due respect of rational creatures unto the
divine nature, and its infinite excellencies. It is the glori-
fying 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 re-
ligious worship. But it is the manifestation of this Being
and its excellencies wherewith the mind of rational crea-
tures is immediately affected, and whereby it is obliged to
give that religious honour and worship which is due unto
that Being, and necessary from our relation thereunto. Upon
this manifestation, all creatures capable by an intelligent na-
ture 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 na-
OF THE PERSON OF CHRIST. 61
ture is hid from all living, and dwelleth in that light where-
unto no creature can approach. This therefore God first
made, by the creation of all things out of nothing. The crea-
tion of man himself, with the principles of a rational intelli-
gent nature, a conscience attesting his subordination unto
God, and of all other things, declaring the glory of his wis-
dom, goodness, and power, was the immediate ground of
all natural religion, and yet continues so to be. And the
glory of it, answers the means and ways of the manifesta-
tion of the Divine Being, existence, excellencies, and proper-
ties. And where this manifestation is despised or neglected,
there God himself is so; as the apostle discourseth at large,
Rom. i. ]8— 22.
But of all the effects of the divine excellencies, the con-
stitution of the person of Christ as the foundation of the
new creation, as the mystery of godliness, was the most in-
effable and glorious. I speak not of his divine person ab-
solutely ; 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, v/hich is essen-
tial unto the divine essence, whereby nothing anew was out-
wardly wrought or did exist. He was not, he is not, in that
sense, the effect of divine wisdom and power of God, but the
essential wisdom and power of God himself. But we speak
of him only as incarnate, as he assumed our nature into per-
sonal subsistence with himself. His conception in the womb
of the Virgin, as unto the integrity of human nature, was a
miraculous operation of the divine power. But the preven-
tion 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 ope-
rations, that it wholly transcends the sphere of them that
are most miraculous. Herein did God glorify all the pro-
perties of the divine nature, acting in a way of infinite wis-
dom, grace, and condescension. The depths of the mystery
hereof are open only unto him whose understanding is infi-
nite, which no created understanding can comprehend. All
other things were produced and effected by an outward ema-
nation of power from God : ♦ He said, Let there be light, and
62 A DECLARATION OF THE MYSTERY
there was light.' But this assumption of our nature into hy-
postatical union with the Son of God, this constitution of
one and the same individual person in two natures so infi-
nitely distinct, as those of God and man, whereby the eter-
nal was made in time, the infinite became finite, the immor-
tal 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 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
apostacy, all things made new, all things in heaven and
earth reconciled and gathered into one head, and a revenue
of eternal glory raised unto God, incomparably above what
the first constitution of all things in the order of nature
could yield unto him.
In the expression of this mystery, the Scripture doth
sometimes 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 was told her, that
' 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 expresseth
the greatness of the mystery, and leaves it as an object of
our admiration ; 1 Tim. iii. 16. ' Without controversy great
is the mystery of godliness : God was manifest in the
flesh.' A mystery it is, and that of those dimensions as no
creature can comprehend. Sometimes it putteth things to-
gether, as that the distance of the two natures shall illus-
trate 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 transubstan-
tiation of the divine nature into the human ; not by ceasing
to be what he was, but by becoming what he was not, in
OF THE PERSON OF CHRIST. 63
taking our nature to his own, to be his own, whereby he
dwelt among us. This glorious Word which is God, and de-
scribed by his eternity and omnipotency in works of crea-
tion and providence, ' was made flesh,' which expresseth the
lowest state and condition of human nature ; without con-
troversy great is this mystery of godliness. And in that state
wherein he visibly appeared as so made flesh, those who had
eyes given them from above, saw ' his glory, the glory as of
the only-begotten of the Father.' The eternal Word being
made flesh, and manifested therein, they saw his glory, the
glory of the only-begotten of the Father. What heart can
conceive, what tongue can express, the least part of the glory
of this divine wisdom and grace? So also is it proposed unto
us, Isa. ix. 6. ' 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.' 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 ever-
lasting Father a Son given unto us, may well entitle him
nnto 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 ef-
fected, leaves nothing but admiration unto the utmost of all
created wisdom ? Who hath known the mind of the Lord in
this thing ? or who hath been his counsellor in this work,
wherein the mighty God became 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 destruc-
tion, or humbly to adore the mystery of infinite wisdom and
grace therein. And it will require a condescending charity
to judge that those do really believe the incarnation of the
Son of God, who live not in the admiration of it as the most
adorable effect of divine wisdom.
The glory of the same mystery is elsewhere testified
unto. Heb. i. 1 — 3. ' God hath spoken unto us by his Son,
64 A DECLARATION OF THE MYSTERY
by whom also he made the worlds ; who being the brightness
of his glory, and the express image of his person, upholding
all things by the word of his power, by himself purged our
sins.' That he purged our sins by his death, and the oblation
of himself therein unto God, is acknowledged. That this
should be done by him by whom the worlds were made, who
is the essential brightness of the divine glory, and the ex-
press image of the person of the Father therein, who up-
holds, 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—9.
Isaiah, chap. vi. there is a representation made of him as
on a throne, filling the temple with the train of his glor}^
The Son of God it was who was so represented, and that
as he was to fill the temple of his human nature with divine
glory, when the fulness of the Godhead dwelt in him bodily.
And herein the seraphims, which administered unto him, had
six wings, with two whereof they covered their faces, as not
being able to behold or look into the glorious mystery of
his incarnation, ver. 2, 3. John xii. 40. 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. x. 2, 3.
This is the glory of Christian religion, the basis and
foundation that bears the whole superstructure, the root
whereon it grows. This is its life and soul, that wherein it
differs from, and inconceivably excels, whatever was in true
religion before, or whatever any false religion pretended
unto. Religion in its first constitution, in the state of pure
uncorrupted 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 ob-
noxious unto ruin. God manifested herein, that no gracious
relation between him and our nature could be stable and
permanent, unless our nature was assumed into personal
OF THE PERSON OF CHRIST. G5
\snion and stibsistence with himself. This is the only rock
and assured foundation of the relation of the church unto
God, which now can never utterly fail. Our nature is eter-
nally secured in that union, and we ourselves, as we shall
see thereby. Col. i. 17, 18. ' In him all things consist;'
vrherefore, whatever beauty and glory there was in the rela-
tion that was between God and man, and the relation of all
things unto God by man, in the preservation whereof natu-
ral religion did consist, it had no beauty nor glory in com-
parison of this which doth excel, or the manifestation of
God in the flesh ; the appearance and subsistence of the
divine and human natures in the same single individual per-
son. And whereas God in that state had given man domi-
nion ' over the fish of the sea, and the fowl 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 — 9.
There was true religion in the world after the fall, botli
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 was brought into under
the tabernacle and temple, it was beyond what is represented
in the institutions of the gospel. Yet is Christian religion,
our evangelical profession, and the slate 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, ITath removed that state, and
introduced this in the room thereof; so the apostle proves
it in all considerable instances, in his Epistle to the He-
brews, written unto that purpose. There were two things
before in religion ; the promise which was the life of it,
and the institutions of worship under the law, which were
the outward glory and beauty of it. And both these were
nothing, or had nothing in them, but only what they before
proposed and represented of Christ, God manifested in the
flesh. The promise was concerning him; and the institu-
tions of worship did only represent him. So the apostle
declares it. Col. ii. 17. Wherefore, as all the religion that
was in the world after the fall, was built on *he promise of
this work of God in due time to be accomplished ; so it is
VOL. XII. F
66 A DECLARATION OF THE MYSTERY
the actual performance of it, which is the foundation of
Christian religion, and which gives it the pre-eminence
above all that went before it. So the apostle expresseth it,
Heb. i. 1. 3. ' God who at,' &c.
All false religion pretended always unto things that were
mysterious. And the more men could invent, or the devil
suggest, that had an appearance of that nature, as sundry
things were so introduced horrid and dreadful, the more
reverence and esteem were reconciled unto it. But the
whole compass of the craft of Satan, and the imaginations
of men, could never extend itself unto the least resemblance
of this mystery. And it is not amiss conjectured, that the
apostle in his description of it, 1 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
Christian religion of all its glory, debasing it unto what
Mahometanism 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 abso-
lutely incomprehensible. It is tXeyxog ov jSXetto/xcvwv, Heb.
xi. 1 . ' The evidence of things not seen ;' that which makes
evident as by demonstration, those things which are no way
objected unto sense, and which reason cannot comprehend;
The more sublime and glorious, the more inaccessible unto
sense and reason 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 eminent in many, whose
rationally comprehensive abilities are weak and contempti-
ble in the eye of that wisdom which is of this world, than in
those of the highest natural sagacity, enjoying the best im-
provements of reason. For ' God hath chosen the poor of
this world rich in faith, and heirs of the kingdom ;' James
ii. 5. However they may be poor, and, as another apostle
OF THE PERSON OF CHRIST. 67
speaketh, * foolish, weak, base, and despised,' 1 Cor. i. 27, 28,
yet that faith which enables them to assent unto, and em-
brace divine mysteries, renders them rich in the sight of
God, in that it makes them like unto him.
Some would have all things that we are to believe to be
levelled absolutely unto our reason and comprehension, a
principle which at this day shakes the very foundations of
Christian religion. It is not sufficient, they say, to deter-
mine that the faith or knowledge of any thing is necessary
unto our obedience and salvation, that it seems to be fully
and perspicuously revealed in the Scripture ; unless the
things so revealed be obvious and comprehensible unto our
reason. An apprehension, which as it ariseth from the pride
which naturally ensues on the ignorance of God and our-
selves; so it is not only an invention suited to debase reli-
gion, but an engine to evert the faith of the church in all
the principal mysteries of the gospel ; especially of the Tri-
nity and incarnation of the Son of God. But faith which
is truly divine, is never more in its proper exercise, doth
never more elevate the soul into conformity unto God, than
when it acts in the contemplation and admiration of the
most incomprehensible mysteries which are proposed unto
it by divine revelation.
Hence things philosophical, and of a deep rational inda-
gation, 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 spi^
ritual and heavenly mysteries, the thoughts of men for the
most part recoil upon their first proposal, nor will be encou-
raged to engage in a diligent inquiry into them ; yea, com-
monly 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 consi-
deration of the proper objects of it. But where this faith is,
the greatness of the mysteries which itembraceth, heightens
its efficacy in all blessed effects upon the soul. Such is this
constitution of the person of Christ, wherein the glory of all
the holy properties and perfections of the divine nature are
manifested, and do shine forth. So speaks the apostle,
F 2
68 A DECLARATIOX OF THE MYSTERY
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 w^e behold is the glory of the face of God
in Jesus Christ, chap. iv. 6. or the glorious representation
which is made of him in the person of Christ, whereof we
shall treat afterward. The glass wherein this gloiy is repre-
sented unto us, proposed unto our view and contemplation,
is divine revelation in the gospel. Herein we behold it by
faith alone. And those whose view is steadfast, who most
abound in that contemplation by the exercise of faith, are
thereby * changed into the same image from glory to glory ;'
or are more and more renewed and transformed into the like-
ness of God so represented unto them.
That which shall at last perfectly effect our utmost con-
formity to God, and therein our eternal blessedness, is vision,
or sight. ' We shall be like him, for we shall see him as he
is ;' 1 John iii. 2. Here faith begins what sight shall perfect
hereafter. But yet 'we walk by faith, and not by sight;'
2 Cor. V. 7. And although the life of faith and vision differ
in degrees, or as some think in kind, yet have they both
the same object, and the same operations ; and there is a
great cognation between them. The object of vision is the
whole mystery of the divine existence and will ; and its ope-
ration, is a perfect conformity unto God, a likeness unto
him, wherein our blessedness shall consist. Faith hath the
same object, and the same operations in its degree and mea-
sure. The great and incomprehensible mysteries of the Di-
vine Being, of the will and wisdom of God, are its proper ob-
jects ; and its operation with respect unto us, is conformity,
and likeness unto him. And this it doth in a peculiar man-
ner in the contemplation of the glory of God in the face of
Jesus Christ ; and herein we have our nearest approaches
imto the life of vision, and the effects of it. For therein,
'beholding the glory of God in the face of Jesus Christ, we
are changed into the same image from glory to glory ;' which
perfectly to consummate is the effect of sight in glory. The
exercise of faith herein doth more raise and perfect the mind,
more dispose it unto holy, heavenly frames and affections,
than any other duty whatever.
To be nigh unto God, and to be like unto liim, are the
same. To be always with him, and perfectly like him ac-
OF THE PERSON OF CHRIST. 69
Cording 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 contem-
plate 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
knowledge, nor to any knowledge of the most secret recesses
of nature. ^
I shall only say, that those who are inconversant with
these objects of faith, whose minds are not delighted in the
admiration of, and acquiescency in, things incomprehensible,
such as is this constitution of the person of Christ, who
would reduce all things to the measure of their own mider^
standings, or else wilfully live in the neglect of what they
cannot comprehend, do not much prepare themselves for
that vision of the^e 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,
o^race, and power, it is that alone which can bear the weight
of the whole superstructure of the mystery of godliness; that
whereinto the whole sanctification and salvation of the
church is resolved, wherein alone faith can find rest and
peace. ' Other foundation can no man lay than that is
laid, which is Jesus Christ;' 1 Cor. iii. 11. Rest and peace
with God, is that which we seek after; 'What shall we do
to be saved V In this inquiry, the acts of the mediatory office
of Christ are in the gospel first presented unto us, especially
his oblation and intercession. Through them is he able to
save unto the utmost those that come to God by him. But
there were oblations for sin, and intercessions for sinners,
under the old testament ; yet of them all doth the apostle
70 A DECLARATION OF THE MYSTERY
affirm that they could not make them perfect that came
unto God by them, nor take away conscience condemning
for sin ; Heb. x. 1 — 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 oblation and intercession of
any other would not have saved us. Hence for the security
of our faith, we are minded that ' God redeemed the church
with his own blood ;' Acts xx. 28. 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 him-
self 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 ad-
vocate with the Father, Jesus Christ the righteous : and he is
the propitiation for our sins.' And wq 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 con-
cernment 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 be too late, it will cause men
to look out for relief.
2. This relief is proposed in the gospel. And it is the
death and mediation of Christ alone. By them peace with
God must be obtained, or it will cease for ever. But,
3. When any person comes practically to know how
great a thing it is for an apostate sinner to obtain the re-
mission of sins, and an inheritance among them that are
sanctified, endless objections through the power of unbelief
will arise unto his disquietment. Wherefore,
4. That which is principally suited to give him rest,
peace, and satisfaction, and without which nothing else can
so do, is the due consideration of, and the acting of faith
upon, this infinite effect of divine wisdom and goodness, in
the constitution of the person of Christ. This at first view
will reduce the mind unto that conclusion, 'If thou canst be-
lieve, all things are possible.' For what end cannot be ef-
OF THE PERSON OF CHRIST. 71
fected 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 whatever? Against this no objection can
arise. On this consideration of him, faith apprehends Christ
to be, as he is indeed, the power of God, and the wisdom of
God, unto the salvation of them that do believe, and therein
doth it find rest with peace.
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 voca-
tion, sanctification,and salvation of the church. That which
I intend is what the apostle expresseth, Eph. i. 9, 10. ' Hav-
ing made known unto us the mystery of his will, according to
his good pleasure which he hath purposed in himself: that in
the dispensation of the fulness of times he might gather to-
gether in one all things in Christ, both which are in heaven,
and which are in earth ; even in him.' The mysteries of the
will of God, according to his good pleasure which he pur-
posed in himself are his counsels concerning his own eternal
glory, in the sanctification and salvation of the church here
below, to be united unto that above. The absolute original
hereof was in his own 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 a head in Christ, even in him ;' that is, in
him alone.
Thus it is said of him with respect unto his future incar-
nation and work of mediation,' that the Lord possessed him
in the beginning of his ways, before his works of old j that
he was set up from everlastiiig, from the beginning, or ever
the earth was ;' Prov. viii. 22, 23. The eternal personal ex-
istence of the Son of God is supposed in these expressions,
as I have elsewhere proved. Without it none of these things
72 A DECLARATION OF THE MYSTERY
could be affirmed of him. But there is a regard in them,
both unto his future incarnation, and the accomplishment
of the counsels of God thereby. With respect thereunto,
God 'possessed him in the beginning of his ways, and set
him up from everlasting.' God possessed him eternally as
his essential wisdom, as he was always and is always in the
bosom of tlie Father, in the mutual, ineft'able love of the Fa-
ther 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
tliat 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
liuto future works. And he ' set him up from everlasting,' as
the foundation of all the counsels of his will, in and by whom
they uere to l^e executed and accomplished.
So it is expressed, ver. 30, 31. ' I was by him, as one brought
up with him : I was daily liis delight, rejoicing always be-
fore him ; rejoicing in the habitable part of the earth ; and my
deljghts were vvitli 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 prospect of the work he had to do for
the children of men is intended herein. In and with him
God laid the foundation of all his counsels concerning his
love towards the children of men ; and two things may be
observed herein.
1. That the person of the Son, * was set up,' or exalted
herein. * I was set up,' saith he, * from everlasting.' This can-
not 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 ex-
ecution of all the counsels of his will. Hence was that prayer
of his upon the accomplishment 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 prayeth in these words, for such a real
OF THE PERSON OF CHRIST. 73
communication of the properties of the divine nature unto
the human, as should render it immense, omniscient, and
unconfined unto any space, is to think that he prayed for
the destruction, and not the exaltation of it. For on that
supposition, it must necessarily lose all its own essential
properties, and 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 'glory
which he had wdth the Father before the world was.' For
he had it not in any especial manner before the world was ;
but equally from eternity, and in every moment of time.
Wherefore he had a peculiar glory of his own with the Fa-
ther before the world was. And this was no other, but that
especial exaltation which he had when he was *set up from
everlasting,' as the foundation of the counsels of God, for the
salvation of the church. In those eternal transactions that
were between the Father and the Son, with respect unto his
incarnation and mediation, 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 manifestation hereof he now prays :
and that the glory of his goodness, grace, and love in his
peculiar undertaking of the execution of the counsels of
God, might be made to appear. And this is the principal
design of the gospel. It is the declaration as of the grace
of God the Father, so of the love, grace, goodness, and com-
passion of the Son, in undertaking from everlasting the ac-
complishment of God's counsels in the salvation of the
church. And hereby doth he hold up the pillars of the
earth, or support this inferior creation, which otherwise, with
the inhabitants of it, would by sin have been dissolved. And
those by whom the eternal, divine pre-existence in the form
of God, antecedent unto his incarnation is denied, do what
lies in them expressly to despoil him of all 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
74 A DECLARATION OF THE MYSTERY
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 sal-
vation of mankind by him who is his power and wisdom unto
that end. This counsel of peace was originally between Je-
hovah and the Branch ; Zech. vi. 13. or the Father and the
Son, as he was to be incarnate. For therein was he ' fore-
ordained before the foundation of the w^orld ;' 1 Pet. i. 20.
namely, to be a Saviour and a deliverer, by whom all the
counsels of God were to be accomplished ; and this by his
own will and concurrence in counsel Vv'ith the Father. And
such a foundation was laid of the salvation of the church in
these counsels of God, as transacted between the Father and
the Son, that it is said, that ' eternal life was promised before
the world began ;' Tit. i. 2. For although the first formal
promise was given after the fall, yet was there such a pre-
paration of grace and eternal life in these counsels of God,
with his unchangeable purpose to communicate them unto
us, that all the faithfulness of God was engaged in them.
* God, that cannot lie, hath promised before the world began.'
There was eternal life with the Father, that is, in his counsel
treasured up in Christ, and in him was afterward manifested
unto us ; 1 John i. 2. And to shew the stability of this pur-
pose 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, ' Behold my servant, whom I
uphold; mine elect, in whom my soul delighteth;' Isa.xlii. 1.
as he also proclaims the same delight in him from heaven in
the days of his flesh ; Matt. iii. 17. xvii. 5. He was tlie de-
OF THE PERSON OF CHRIST. 75
light of God, as he in whom all his counsels for his own
glory in the redemption 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, re-
storing 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
ariseth 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 accom-
plishment of all the counsels of God in the sanctification and
salvation of the church. But it is not with God as it is
with men. Let men's counsels be never so wise, it must
needs abate of their satisfaction in them, because their con-
jectures (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 understandings, enclosed in them
infallibly and immutably, the great satisfaction, compla-
cency, and delight of the Divine Being is in these counsels
themselves.
God doth delight in the actual accomplishment of his
works. He made not this world, nor any thing in it for its
own sake. Much less did he make this earth to be a theatre
for men to act their lusts upon, the use which it is now put
to and groans under. But he made ' all things for himself;'
Prov. xvi. 4. he 'made them for his pleasure ;' Rev. iv. 11.
that is, not only by an act of sovereignty, but to his own
delight and satisfaction. And a double testimony did he
give hereunto with respect unto the works of creation. (1.)
In the approbation which he gave of the whole upon its
survey. And ' God saw all that he had made, and behold it
was good;' Gen. i. 31. There was that impression of his
divine wisdom, power, and goodness upon the whole, as ma-
nifested his glory, wherein he was well pleased. For imme-
diately thereon, all creatures capable of the conception and
apprehension of his glory * sang forth his praise ;' Job
76 A DECLARATIOX OF THE MYSTERY
xxxviii. 6, 7. (2.) In that he rested from his works, or in
them when thev were finished ; Gen. ii. 2. It was not a rest
of weariness from the labour of his work, but a rest of com-
placency and delight in what he had wrought, that God en-
tered into.
But the principal delight and complacency of God is in
liis eternal counsels. For all his delisfht in his works, is
but in the effects of those divine properties, whose primitive
and principal exercise is in the counsels themselves, from
whence they proceed. Especially is it so as unto these
counsels of the Father and the Son, as to the redemption
and salvation of the church, wherein they delight, and mu-
tually 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 di-
vine blessedness. These things are absolutely inconceivable
unto us, and ineffable by us ; we cannot find the Almighty
out unto perfection. However certain it is from the notions
we have of the Divine Being 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, good-
ness, and love, wherein, according to our weak and dark ap-
prehensions of things, we may safely place no small portion
of divine blessedness. Self-existence in its own immense
being, thence self-sufficiency unto itself in all things, and
thereon self-satisfaction, is the principal notion we have of
divine blessedness.
1. God delighteth in these his eternal counsels in Christ,.
as they are acts of infinite wisdom, as they are the highest
instance wherein it will exert itself. Hence in the accom-
plishment 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 mani-
fold wisdom of God made known; Eph. iii. 10. Infinite
wisdom being that property of the divine nature, whereby
all the actings of it are disposed and regulated suitably unto
his own glory in all his divine excellencies, he cannot but
delight in all the acts of it. Even amongst men, whose
wisdom compared with that of God is folly itself, yet is
there nothing wherein they have a real rational complacency,
suitable unto the principles of their nature, but in such
OF THE PERSON OF CHRIST. 77
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 perfec-
tion of his own wisdom, and its eternal acting, for the re-
presentation of all the glorious excellencies of his nature.
Such are his counsels concerning the salvation of the church
by Jesus Christ, and because they were all laid in him and
with him, therefore is he said to be his * delight continually
before the world was.' This is that which is proposed as
the object of our admiration ; Rom. xi. 33 — 36.
2. They are acts of infinite goodness, whereon the di-
vine nature cannot but be infinitely delighted in them. As
wisdom is the directive principle of all divine operations, so
goodness is the communicative principle that is effectual in
them. He is good and he doth good ; yea he doth good be-
cause he is D-ood, and for no other reason: not bv the ne-
cessity 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 divine nature is eternally satis-
fied 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 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 communication of God
himself, are from his goodness, by the intervention of a free
act of his w^ill. And the greatest exercise and emanation 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 as
one of us ;' Gen. iii. 22. We may with all humble thankful-
ness express the means of our recovery. Behold God is be-
come like one of us, as the apostle declares it at large, Phil,
ii. 6 — 8. It is the nature of sincere goodness, even in its
lowest degree, above all other habits or principles of nature.
78 A DECLARATIOX OF THE MYSTERY
to give a delight and complacency unto the mind in the ex-
ercise 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,
immixed goodness, acting itself in the highest instance (in
an effect cognate and like unto it), that it can extend unto.
So was it in the counsels of God concerning the incarnation
of his Son, and the salvation of the church thereby. No
heart can conceive, no tongue can express, the least portion
of that ineffable delight of the holy, blessed God, in these
counsels, wherein he acted and expressed unto the utmost
his own essential goodness. Shall a liberal man devise li-
beral things, because they are suited unto his inclination ?
Shall a good man find a secret refreshment and satisfaction
in the exercise of that low, weak, imperfect, mixed goodness,
that his nature is inlaid withal ; and shall not he whose good-
ness is essential unto him, whose being it is, and in whom it
is the immediate principle of communicating himself unto
others, be infinitely delighted in the highest exercise of it
which divine wisdom did direct ?
The eff'ect 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 him-
self unto them, when he shall be glorified in his saints, and
eternally admired in all that believe. But the blessed de-
light 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 conti-
nually 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 Di-
vine Being.
3. Love and grace have the same influence into the coun-
sels of God, as wisdom and goodness have. And in the
Scripture notion of these things they ^superadd unto good-
ness this consideration, that their object is sinners, and those
that are unworthy. God doth universally communicate of
OF THE PERSON OF CHRIST. 79
his goodness unto all his creatures, though there be an es-
pecial exercise of it towards them that believe. But as unto
his love and grace as they are peculiar unto his elect, the
church chosen in Christ before the foundation of the w^orld,
so they respect them primarily in a lost undone condition
by sin ; Rom. v. 8. ' God commendeth his love unto us, in
that, while 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
persons 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 com-
placency in the actings of his love towards the church ;
Zeph. iii. 17. 'The Lord thy God in the midst of thee is
mighty; he will save, he will rejoice over thee with joy;
he will rest in his love ; he will rejoice over thee with sing-
ing.' The reason why in the salvation' of the church, he re-
joiceth with joy, and joyeth with singing, the highest ex-
pression of divine complacency, is because he resteth 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 consi-
dered.
1. God made all things in the beginning good, exceeding
good. The whole of his work was disposed into a perfect
harmony, 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, assistances, 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 wis-
dom of God glorified in them; the one in their production,
the other in their disposal into their order and harmony.
Man was a creature that God made, that by him he might
80 A DECLARATIOX OF THE MYSTERY
receive the glory that he aimed at, in and by the whole in-
animate 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. There-
unto are we again restored in Christ ; James i. 18. Psah 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 creation, 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 w^ere 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 — 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 by the
whole inanimate creation. This was the end of our nature
in its original constitution. Thereunto are we again restored
in Christ; James i. 18. But the entrance of sin cast all this
order into confusion, and brought the curse on all things
here below. Hereby were they deprived of that estate
wherein they were declared 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 afterward.
3. Divine wisdom was no way surprised with this disas-
ter. God had from all eternity laid in provisions of coun-
sels for the recovery of all things into a better and more
permanent estate than what w^as lost by sin. This is the
ava\pvE,ig, the cnroKaTaaradig TravTOJv, the revification, the res-
titution of all things ; Acts iii. 19. 21. The avaKe(paXai(i)(ng,
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 scrupu-
lous inquiry into the method or order of God's eternal de-
crees or counsels, and the disposal of them into a subservi-
ency one unto another ; yet this is necessary from the infi-
nite wisdom, prescience, and immutability of God, that he is
OF THE PERSON OF CHRIST. 8i
surprised 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 ultimately intended. For as we are
careful to state the eternal decrees 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 w^hatever. 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 where-
by he disposed all things into a new order unto his own
glory, in the sanctification and salvation of the church.
And of them two things may be considered. (1.) Their ori-
ginal. (2.) The design of their accomplishment.
Their 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 described by, the ' good pleasure which he pur-
posed in himself;' Eph. i. 9. * The purpose of him who work-
eth all things according to the counsel of his will ;' ver. 11.
'Who hath known the mind of the Lord ? or who hath been his
counsellor? or who hath given first unto him, and it shall be
recompensed to him again ? For of him, and through him,
and to him are all things ;' Rom. xi. 34 — 36. The incarna-
tion of Christ, and his mediation thereon, were not the pro-
curing: cause of these eternal counsels of God : but the ef-
fects of them, as the Scripture constantly declares. But the
design of their accomplishment was laid in the person of
the Son alone. As he was the essential wisdom of God, all
things were at first created by him. But upon a prospect
of the ruin of all by sin, God w^ould in and by him, as he was
foreordained to be incarnate, restore all things. The whole
counsel of God unto this end centred in him alone. Hence
their foundation is rightly said to be laid in him, and is de-
clared so to be by the apostle, Eph. i.4. For the spring of
VOL. XII. G
82 A DECLARATION OF THE MYSTERY
the sanctification and salvation of the church lies in elec-
tion, 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 ;'
2Thess. ii. 13. The one being the end he designeth, the
other the means and way thereof. But this he did in Christ ;
' he chooseth us in him before the foundation of the world,
that we should be holy and without blame before him in love;'
that is, ' unto salvation through the sanctification of the
Spirit.' In him we were not actually, nor by faith, before
the foundation of the world ; yet were we then chosen in
him, as the only foundation of the execution of all the coun-
sels of God, concernins: 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 renewed and recovered by him, as he is the provisional
wisdom of God in and by his incarnation. Therefore are
tliese things put together and compared unto his glory ;
Col. i. 15 — 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 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. (1.) That he is ' the image of the invisible God.' (2.)
That he is* the first-born of every creature;' things seeming
very distant in themselves, but gloriously united and cen-
tring in his person.
(1.) He is ' the image of the invisible God ;' or as it is else-
where expressed, he is* in the form of God,' his essential form,
for other form there is none in the divine nature. The
* brightness of the glory, and express image of the Father's
person.' And he is called here the * invisible God,' riot abso-
lutely with respect unto his essence, though it be most true,
the divine essence being absolutely invisible, and that equal-
ly, whether considered as in the Father or in the Son ; but
he is called so with respect unto liis counsels, his will, liis
OF THE PERSON OF CHRIST. 83
love, and his grace. For so * none hath seen him at any
time, but the only-begotten which is in the bosom of the
Father, he declares him ;' John i. 18. As he is thus the es-
sential, the eternal image of the invisible God, his wisdom
and power, the efficiency of the first creation, and its con-
sistence 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 no-
tions and apprehensions that were then in the world, espe-
cially among the Jew^s, unto whom the apostle had respect
in this epistle, of the greatness and glory of the invisible
part of the creation in heaven above, he mentions them in
particular, under the most glorious titles that any could, or
then did ascribe unto them ; ' whether they be thrones, or do-
minions, or principalities, or powers : all things were cre-
ated by him and for him ;' the same expression that is used
of God absolutely, Rom. xi. 36. Rev. iv. 11. Add here-
unto those other places to this purpose, John i. 1 — 3. Heb.
i. 1 — 3. and those that are not under the efficacy of spiritual
infatuations, cannot but admire at the power of unbelief,
the blindness of the minds of men, and the craft of Satan,
in them who deny the divine nature of Jesus Christ. For
whereas the apostle plainly affirms, 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 uncontrollably evident in the light of na-
ture; it being so directly', expressly, frequently affirmed, that
all things whatever, absolutely, and in their distributions
into heaven and earth, with the things contained respective-
ly in them, were made and created by Christ; it is the high-
est 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; who is the first-born from the dead, that in all
things he might have the pre-eminence.' For in him were all
the counsels of God laid for the recovery of all things unto
himself; as he was to be incarnate. And the accomplish-
ment of these counsels of God by him, the apostle declares
at large in the ensuing verses. And these things are both
G 2
84 A DFXLARATION OF THE MYSTERY
conjoined and composed 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 no-
thing in the new creation or restoration of all things unto
his glory, but in him as he was to be incarnate. Where-
fore in his person were laid all the foundation of the coun-
sels of God for the sanctification and salvation of the
church. Herein he is glorified, and that in a way unspeak-
ably exceeding all that glory which would have accrued
unto him from the first creation, had all things abode in
I heir primitive constitution.
His person, therefore, is the foundation of the church,
the great mystery of godliness, or the religion we profess ;
the entire life and soul of all spiritual truth; in that all the
counsels of the wisdom, grace, and goodness of God, for the
redemption, vocation, sanctification, and salvation of the
church, were all laid in him, and by him were all to be ac-
complished.
CHAP. 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 beino; subordinate thereunto, and none
of them of the same nature therewithal. The end of the
word itself is to instruct us in the knowledge of God in
Christ. That, therefore, which I shall now demonstrate, is,
that in the person and mediation of Christ (which are inse-
parable in all the respects of faith unto 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,
OF THE PERSON OF CJIRIST. B5
tile 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 necessary unto the
explication hereof.
1. God in his own essence, being, and existence, is ab-
solutely 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 infinite that can perfectly comprehend that which
is infinite ; wherefore God is perfectly known unto himself
only; but as for us how little a portion is heard of him?
Hence he is called the 'invisible God,' and said to dwell in
light inaccessible. The subsistence of his most single and
simple nature in three distinct persons, though it raises and
ennobles faith in its revelation, yet it amazeth reason which
would trust to itself in the contemplation of it ; whence men
grow giddy who will own no other guide, and are carried
out of the way of truth. * No man hath seen God at any
time ; the only-begotten Son who is in the bosom of the Fa-
ther, he hath declared him ;' John i. 18. 1 Tim. vi. 16.
2. Therefore, we can have no direct intuitive notions or
apprehensions of the divine essence, or its properties. Such
knowledge is too wonderful for us. Whatever is pleaded
for an intellectual vision of the essense of God in the lisfht
of glory, yet none pretend unto a possibility of an imme diate
full comprehension of it. But in our present state, God is
unto us as he was unto Moses under all the external ma-
nifestations of his glory, * in thick darkness ;' Exod. xx. 21.
All the rational conceptions of the minds of men are swal-
lowed up, and lost, when they would exercise themselves
directly on that which is absolutely immense, eternal, infi-
nite. 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 sen-
sus est ejus, neque phantasia, neque opinio, nee ratio, nee
scientia,' says Dionys. De Divin. Nomini. (1.) We have no
means, no corporeal, no intellectual instrument or power for
the comprehension of him ; nor hath any other creature.
'ETra avTo oirlp lariv 6 Qeog, ov fxovov oi Yl^ocpriTai, ctXX' ov^l ay
ytXoL ttSov, ovTi aQ)(ciyyeX(jL, aXX' lav tpdJTrfdeg avrovg aKovari
86 A DECLARATION OF THE MYSTERY
TTCpt fjilv Tag ovfTiag ovclv cLiroKpivofxivovg' ^o^a^i Iv v'ipiroig jnovov
a^ovreg rt^ Ott^' Kctv irapa tCov XepovjdliJ. i] twv aipac^Ufx IttlOv-
fii^aag tl fxaOetv, rb fivariKOv rov ayia<jjj.ov fjiiXog aKOvmj, koX otl
TrXrjprig o ovpavog kol i) yri Trig ^6E,r]g avTOv. ' For that which
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 shall have nothing of the substance
of God, but only hear them say. Glory to God on high. If
thou askest the cherubiras and seraphims, thou shait only
hear the praise of holiness, the whole earth is full of his
glory,' says Chrysostom, in cap. 1. John v. 18. That God
is in himself absolutely incomprehensible unto us, is a ne-
cessary effect of our infinite distance from him. But as he
externally represents himself unto us, and by the notions
which are ingenerated 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 of
Moses ; ' I 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 evi-
dences he gave of his raajestatical presence, but no appear-
ance was made of his essence or person. Hereon Moses de-
sireth 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 pre-
sence and power which he had beheld, but of the uncreated
glory of his essence and being. Through a transport of
love to God, he would have been in heaven whilst he was on
the earth ; yea, desired more than heaven itself will 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
created appearances of his glory, as we have of a man whose
back parts only we behold as he passeth by us. But as to
the being of God, and his subsistence in the Trinity of per-
OF THE PERSON OF CHRIST. 87
sons, we have no direct intuition into them, much less com-
prehension of them.
3. It is evident therefore that our conceptions of God,
and of the glorious properties of his nature, are both inge-
nerated in us, and regulated under the conduct of divine re-
velation, by reflections of his glory on other things, and re-
presentations of bis divine excellencies in the effects of them.
So the invisible things of God, 'even his eternal power and
Godhead, are clearly seen, being manifested and understood
by the things that are made;' Rom. i. 20. Yet must it be
granted, that no mere creature, not the angels above, not
the heaven of heavens, are meet or able to receive upon
them, such characters of the divine excellencies, as to be a
complete satisfactory representation of the being and pro-
perties of God, unto us. They are all finite and limited, and
so cannot properly represent that which is infinite and im-
mense. And this is the true reason why all worship or re-
ligious adoration of them is idolatry. Yet are there such
effects of God's glory in them, such impressions of divine
excellencies upon them, as we cannot comprehend nor
search out unto perfection. How little do we conceive of
the nature, glory, and pov/er 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 ; Judges 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 ap-
prehension, that there was need of a nearer and more full re-
presentation of God unto them, than was made in any of the
works of creation or providence^ The heavens indeed de-
clared his glory, and the firmament always shewed his handy
work. The invisible things of his eternal power and God-
head, were continually made known by the things that are
made. But men generally miscarried and missed it in the
contemplation of them, as the apostle declares, Rom. i. For
still they were influenced by a common presumption, that
88 A DECLARATIOX OF THE MYSTERY
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
framed representations of God unto themselves ; and were so
besotted therein, that they utterly lost the benefit which they
might have received by the manifestation of him in the works
of the creation, and took up with most foolish imaginations.
For whereas they might have learned from thence, the being
of God, his infinite wisdom, power, and goodness, 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 image made
like unto corruptible man, and to birds, and four-footed
beasts, and creeping things ;' Rom. i. 23. Wherefore this
common presumption, that there was noway 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 flagitious wickedness in the world. Hence
were all those iirKpaveiai, 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 tvv^o reasons :
(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 him-
self, infinitely 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, refusing to wait for the actual exhibition of that
glorious image of himself which God had provided, they
broke in upon liis 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
OF THE PERSON OF CHRIST. 89
God nearer unto them, they became contemptibly foolish,
abased their nature, and all the noble faculties of their minds
unto hell, and departed unto the utmost distance from God,
whom they sought to bring near unto them.
(2.) Because nothing that can fall into the invention or
imagination of men, could make any other but false repre-
sentations of him, and so substitute an idol in his place. His
own immediate works have great characters of his divine
excellencies upon them, though unto us obscure and not
clearly legible without the light of revelation. Somewhat
he did of old represent of his glorious presence, though not
of his being, in the visible institutions of his worship. But
all men's inventions to this end, which are neither divine
works of nature, nor divine institutions of worship, are all
but false representations of God, and therefore accursed by
him.
Wherefore it is granted that God hath placed many cha- '
racters of his divine excellencies upon his works of creation
and providence ; many of his glorious presence upon the
tabernacle and temple of old; but none of these things ever
did or could give such a representation of him, as wherein
the souls of men might fully acquiesce, or obtain such con-
ceptions of him as might enable them to worship and honour
him in a due manner. 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 na-
ture and properties, without any exemplification, or real re-
presentation of them, was not suflicient unto the end of God
in the manifestation of himself. This is done in the Scrip-
ture. But the whole Scripture is built on this foundation,
or proceeds on this supposition, that there is a real repre-
sentation of the divine nature unto us, which it declares and
describes. And as there was such a notion on the minds of
all men, that some representation of God, wherein he might
be near unto them, was necessary, which arose from the con-
sideration of the infinite distance between the divine nature
90 A DECLARATION OF THE MYSTERY
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
complete image and perfect representation of the Divine Be-
ing and excellencies. I do not speak of it absolutely, but
as God proposeth himself as the object of our faith, trust,
and obedience. Hence it is God as the Father, who is so
peculiarly represented in him, and by him ; as he says, * he
that hath seen the Son hath seen the Father also ;' John
xiv. 9.
Unto such a representation two things are required.
(I.) That all the properties of the divine nature, the know-
ledge whereof is necessary unto our present obedience and
future blessedness, 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 consti-
tution of it in the union of his natures, and the respect of
it unto his work of mediation, which was the end of that
constitution. And,
(1 .) Therein as so considered, is there a blessed represen-
tation 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 pa-
tience. As this is affirmed concerning them all in general,
or the glory of God in thera,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 testi-
monies 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 ; such as all the ima-
ginations of men did ever infinitely fall short of; as hath
been before declared. 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
OF THE PERSON OF CHRIST. 91
is in the Son, and the Son in the Father ;' John xvii. 20. 21.
there is the nearest approach of the Divine Being nnto us,
that the nature of things is capable of. Both these ends
were designed in those representations 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, dishonoured it, and filled
the minds of men with vile conceptions of it. And instead
of bringing God nearer unto them, they put themselves at
an infinite moral distance from him. But my design is the
confirmation of our assertions from the Scripture.
Col. i. 15. * He 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 represen-
tation of him unto us, as well as of one in whom he would
declare the counsels of his will. For he intends not only
the absolute invisibility of his essence, but his being un-
known unto us in himself. Wherefore, as was before ob-
served, mankind was generally prone to make visible repre-
sentations 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 pro-
gress in the world ; howbeit necessary it was that this in-
visible God should be so represented unto us by some image
of him, as that we might know him, and that therein he
might be worshipped according unto his own mind and will.
But this must be of his own contrivance, an effect of his
own infinite wisdom. Hence as he absolutely rejecteth all
images and representations of him of men's devisings 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.
This ima^e, therefore, is the person of Christ; * he is the
image of the invisible God.' This in the first place respects
92 A DECLARATION OF THE MYSTERV
the divine person absolutely, as he is the essential image of
the Father ; which must briefly be declared.
1. The Son is sometimes said to be Iv irarpi, ' in the Fa-
ther,' 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 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 iv ttutql, ' in the Father,'
in the unity of the same essence ; but also Trpog rov Traripa
orGiov, ' 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 dis-
tinct personal subsistence. ' The Word,' that is, the person of
the Son, as distinct from the Father, * was with God,' or the
Father. And in this respect he is the essential image of the
Father, as he is called in this place, and Heb i. 2. and that
because he partakes of all the same divine properties with
the Father.
But although the Father on the other side be partaker of
all the essential divine properties of the Son, yet is not he
said to be the image of the Son. For this property of an
image respects not the things themselves, but the manner of
the participatibn of thein. Now the Son receives all from
the Father, and the Father nothino- from the Son. What-
ever belongs unto the person of the Son, as the person of
the Son, he receives it all from the Father by eternal gene-
ration; 'For as the Father hath life in himsell^ so hath he
given unto the Son, to have life in himself;' John v. 26. He
is therefore the essential image of the Father, because all
the properties of the divine nature are communicated unto
him, together with personality from the Father.
3. In his incarnation the Son was made the represen-
OF THE PERSON OF CHRIST. 93
tative 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 un-
derstandings can make no approach unto, doth in him re-
present, exhibit, or make present unto our faith and spi-
ritual sense, both himself and all the glorious excellencies
of his nature.
Wherefore our Lord Jesus Christ the Son of God may-
be considered three ways.
1. Merely with respect unto his divine nature. This is
one and the same with that of the Father. In this respect
the one is not the image of the other, for both are the same.
2. With respect unto his divine person as the Son of the
Father ; the only-begotten, the eternal Son of God. Thus
he receives 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 blind-
ness 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 Father and seen him ;' chap. xiv. 7. And the rea-
son 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. 8. his answer is, * Have
I been so long time with you, and hast thou not know me ?
he that hath seen me hath seen the Father ;' ver. 9.
Three things are required unto the justification of this
assertion.
1. That the Father and he be of the same nature, have
the same essence and being. For otherwise it would not
follow, that he who had ' seen him had seen the Father also.'
This ground of it he declares in the next verse, ' the Father
94 A DECLARATION OF THE MYSTERY
is in me, and I am in the Father;* namely, because they
were one in nature and essence. For the divine nature be-
ing simply the same in them all, the divine persons are in
each other by virtue of the oneness of that nature.
2. That he be distinct from him. For otherwise there
cannot be a seeing of the Father by the seeing of him. He
is seen in the Son as represented by him, as his image ; the
Word, the Son of the Father, as he was with God. The unity
of nature, and the distinction of persons, is the ground of
that assertion of our Saviour ; ' he that hath seen me, hath
seen the Father also.'
3. But moreover, the Lord Christ hath a respect herein
unto himself, in his entire person as he was incarnate, and
therein unto the discharge of his mediatory work. * Have I
been so long time with you, and hast thou not known me T
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 mis-
take, they did then see his glory, * the glory of the only-be-
gotten of the Father;' John i. 14. And in him was mani-
fested the glory of the Father. 'He is the image of the in-
visible God.* In him God was, in him he dwelt, in him is he
known, in him is he worshipped according unto his own will,
in him is there a nearer approach made unto us, by the di-
vine nature, than ever could enter into the heart of man 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, goodness,
love, grace, mercy, holiness, and faithfulness of God, are
manifested unto us. This is the one blessed * image of the
invisible God,' wherein we may learn, wherein we may con-
template 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 express image of his person.' His divine nature is here
included, as that without which he could not have made a
perfect representation of God unto us. For the apostle
speaks of him, as of him 'by whom the worlds were made,'
and who * upboldeth all things by the word of his power.'
Yet doth he not speak of him absolutely as he was God, but
also as he, who ' in himself purged our sins, and is sat down
OF THE PERSON OF CHRIST. 95
at the right hand of the Majesty on high; that is, in his
whole person. Herein he is airavyafrjuia Trig d6t,yiQ, the elFul-
gency, the resplendency of divine glory ; that wherein the
divine glory shines forth, in an evident manifestation of it-
self unto us. And as a farther explication of the same mys-
tery, it is added, that he is the character or * express image'
of the person of the Father. Such an impression of all the
glorious properties of God is on him, as that thereby they
become legible unto all them that believe.
So the same apostle affirms again, that he is the 'image
of God ;' 2 Cor. iv. 4. in what sense, and unto what end, he
declares, 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 incomprehensible 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 irpoaujiri^ rov Xptcrrov ; for in him that
glory is represented unto us.
This was the testimony which the apostles gave concern-
ing him, when he dwelt among them in the days of his flesh.
*They saw his glory, the glory as of the only-begotten of
the Father, full of grace and truth;' Johni. 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 re-
corded this testimony, 1 John i. 2. 'For the life was mani-
fested, and we have seen it, and bear witness that eternal life
was with the Father, and was manifested unto us.' In the
Son incarnate that eternal life which was originally in and
with the Father, was manifest unto us.
It may be said, that the Scripture itself is sufficient for
this 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 form 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 diligent 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 X070C Tov Gtou, * the word of God ;' hovvbeit it is not
Xoyoc ovo-iw^TjC) the internal, essential word of God, but Xoyoc
96 A DACLARATION OF THE MYSTERY
Trpo^optkoc, the external word spoken by him. It is not,
therefore, nor can be the image of God, either essential or
representative, but is the revelation and declaration of it into
us, without which we can know notiiing of it.
Christ is the image of the invisible God, the express
image 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, that is fully declared in the gospel; Rom. i. 1 — 4
The gospel is the declaration of Christ as * the power of
God, and the wisdom of God ;' 1 Cor. i. 23, 24. or an evi-
dent representation of God in his person and mediation unto
us; Gal. iii. 1. Wherefore three things are herein to be
considered.
1. * Objectum reale et formale fidei ;' the real, formal ob-
ject 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 insist-
ed 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 gospel ; compared unto a glass because of the prospect
which we have of the image of God therein; 1 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 prseparans, elevans, disponens subjectum.'
The internal light of the mind in the saving illumination of
the Holy Spirit, enabling us by that means, and in the use
of it, spiritually to behold and discern the glory of God in
the face of Christ; 2 Cor. iv. 6.
Through both these, in their several ways of operation,
there proceedeth from the real object of our faith, Christ as
the image of God, a transforming power, whereby the soul
is changed into the same image, or is made conformable
unto Christ, which is that whereunto we are predestinated.
But we may yet a little farther contemplate on these things,
in some instances wherein the glory of God and our own
duty are concerned.
1. The glory of God's wisdom is exalted, and the pride
OF THE PERSON OF CHRIST. 97
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. As this frame of heart is prevalent in
us, so do all other graces shine and flourish. And it is that
which influences all our duties, so far as they are acceptable
unto God. And there is no truth more instructive unto it,
than that before us. It is taken for granted, and the event
hath demonstrated it to be so, that some express representa-
tion should be made of God unto us ; wherein we might
contemplate the glorious excellencres of his nature, and he
might draw nigh unto us, and be present with us. This
therefore men„attempted to effect and accomplish, and this
God alone hath performed and could so do. And their se-
veral ways for this end are herein manifest. As the way
whereby Godliath 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 declared, in Christ alone that God hath done it. And
that therein he hath exalted and manifested the riches, the
treasures of his infinite Vv'isdom and goodness, is that which
the gospel, the Spirit, and the church, do give testimony unto.
A more glorious effect of divine wisdom and goodness, a
more illustrious manifestation of them, there never was, nor
ever shall be, than in the finding out and constitution of
this way of the representation of God unto us. The ways
of men for the same end were so far from giving a right re-
presentation of the perfections 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 contriving ways for the repre-
sentation of God unto us, that is, in idolatry, the worst and
vilest of evils. So Psal. cxv. 4 — 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 transcript of the light and
law of nature. The first of these required that God, the
only true God, the Creator and Governor of all, should be
VOL. XH. H
98 A DECLARATION OF THE MYSTERY
acknowledged, worship])ed, believed in, and obeyed. And
the second was, that we should not make unto ourselves
any image or representation of him. Whatever he would
do himself, yet he strictly forbid 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 na-
ture ; but they submitted not unto his wisdom and autho-
rity in the next, which was evidently educed from it. They
would make images and representations of him unto them-
selves: and by this invention of their own, they first dis-
honoured 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 repre-
sentation of himself unto us, was the only means of recovery
from the first apostacy; the vvay 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, tlierefore, 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 de-
signs for the highest end, or the representation of God unto
us. The more we dwell on such considerations, the more
fear and reverence of God, with faith, trust, and delight in
him, will be increased; as also humility in ourselves, with a
sense of divine grace and love.
2. There is a peculiar ground of the spiritual efficacy of
this representation of God. The 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
OF THE PERSON OF CHRIST. 99
there is a more full and extensive revelation made of God,
his counsels, and his will, in Christ and the gospel, than in
all the works of creation and providence ; but because this
revelation and representation of God is 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 gospel, is foolishness unto it. Hence many live in a
profession of the faith of the letter of the gospel, yet having
no light, guide, nor condu,ct, 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 manifestation of him in the light of na-
ture by the works of creation and providence, is suited unto
their reason, and doth affect it : for that which is made in
Christ, they say of it, as the Israelites did of manna that
come down from heaven, * What is it ? we know not the
meanino; 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 know-
ledge 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 alibis 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. Where-
fore 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 unto 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 profession of it. It doth not inwardly
afiect them, it pioduceth no blessed effects in them. Some
sense -they have of the power of God in the works of crea-
H 2
100 A DECLARATION OF THE MYSTERY
tion and providence, in his rule and government, and in the
workings of natural conscience. Beyond these, they have
no real sense of him. The reason is, because they have not
faith, whereby alone the representation that is made of God
in Christ, and declared in the gospel, is made effectual unto
the souls of men. Wherefore,
3. It is the highest degeneracy from the mystery of Chris-
tian religion, for men to satisfy themselves in natural dis-
coveries of the Divine Being and excellencies, without an
acquaintance with that perfect declaration and representa-
tion of them which is made in the person or 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 con-
sideration of the external works of divine wisdom and
power, concerning the being and rule of God. But to rest
herein, to esteem it the best and most perfective knowledge
of God that we can attain, not to rise up unto the more full,
perfect, and evident manifestation of himself that he hath
made in Christ, is a declaration of our unbelief, and a vir- .
tual renunciation of the gospel. This is the spring of that
declension unto a mere natural religion, which discovers it-
self in many, and usually ends in the express denial of the
divine person of Christ. For when the proper use of it is
despised, on what grounds can the notion of it be long re-
tained? But a supposition of his divine person is the foun-
dation of this discourse. Were he not the essential image
of the Father in his own divine person, he could not be the
representative image of God unto us, as he is incarnate. For
if he were a man only, however miraculously produced and
gloriously exalted, yet the angels above, the glorious hea-
vens, the seat and throne of God, with other effects of
creating power and wisdom, would no less represent his
glory than it could be done in him. Yet are they nowhere
jointly nor separately 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 whereas he hath granted us
such a glorious image and representation of himself, v/e like
OF THE PERSON OF CHRIST. 10]
it not, we delight not in the contemplation of it, but either
despise it, or neglect it, and please ourselves in that which
is incomparably beneath it.
4. Because God is not thus known, it is that the know-
ledge of him is so barren and fruitless in the world, as it ma-
nifests itself to be. It were easy to produce, yea, endless to
number, the testimonies that might be produced out of hea-
then writers, given unto the being and existence of God,
his authority, monarchy, and rule : yet, what were the ef-
fects of that knowledge which they had ; besides that
wretched idolatry wherein they were all immersed ? as the
apostle declares, Rom. i. it rescued them from no kind of
wickedness and villany, as he there also manifests. And the
virtues which were found among them, were evidently derived
from other causes, and not from the knowledge they had
of God. The Jews have the knowledge of God by the letter
of the Old Testament. But yet not knowing him in Christ,
and having lost all sense and apprehension of those repre-
sentations which were made of his being 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 disobedient, and to every good work
reprobate;' Tit. i. 16. So is it among many that are called
Christians at this day in the world. Great pretence there
is unto the knowledge of God ; yet did flagitious sins and
wickedness scarce ever more abound among the heathens
themselves. It is the knowledge of God in Christ alone that
is effectually powerful to work the souls of men unto a con-
formity unto him. Those alone who behold the glory of
God in the face of Jesus Christ, are changed into the same
image from glory to glory.
102 A DECLARATION OF THE MYSTERY
CHAP. VI.
The person of Christ the great repository of sacred truth. Its
relation thereunto.
Divine supernatural truth is caiied by the apostle, the
* truth which is according to godliness ;' Tit. i. 1. Whereas
therefore the person of Christ is the great mystery of god-
liness, we must, in the next place, inquire what is the rela-
tion 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 properties, and the counsels of
his will.
All divine truth may be referred unto two heads. First,
that which is essentially so, and then that which is so decla-
ratively. The first is God himself, the other are the counsel
of his will.
First, God himself is the first and only essential truth,
in whose being and nature the springs of all truth do lie.
Whatever is truth, so far as it is so, derives from him; is an
emanation from that eternal fountain of it. Being, truth,
and goodness, is the principal notion of God, and in him
they are all the same. How this is represented in Christ,
as he is in himself the essential image of the Father, and as
incarnate the representative image of him unto us, hath
been declared.
Secondly, The counsels of God are the next spring and
cause, as also the subjectmatter or substance of all truth, that
is so declaratively. * Divine truth is the declaration of the
counsels of God ;' Acts XX. 27. Of them all, the person of
Christ is the sacred repository and treasury ; in him are they
to be learned. All their efficacy and use, depends on their re-
lation unto him. He is the centre and circumference of all
the lines of truth, that is, which is divine, spiritual, and su-
pernatural. And the beauty of it is presented 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.
OF THE PERSON OF CHRIST. 103
So he testifieth of himself, ' I am the truth;' John xlv. 6.
He is so essentially as he is one with the Father, the God of
truth ; Deut. xxxii. 4. He is so efficiently, as by him alone
it is fully and effectually declared. * For no man hath seen
God at any time ; the only-begotten Son, who is in the bosom
of the Father, he hath declared him;' John i. 18. He is so
substantially, in opposition unto the types and shadows of
the Old Testament ; for in him ' dwelt the fulness of the
Godhead bodily ;' Col. ii. 9. The body is of Christ ; 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 know-
ledge ;' 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 depths of the riches
both of the wisdom and knowledge of God;' Rom. xi. 33.
And they are called 'treasures' in a twofold account, both
mentioned together by the psalmist. 'How precious are thy
thoughts unto me, O Lord ; how great is the sum of them !'
They are treasures because precious and invaluable, 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 there-
fore also called ' unsearchable riches,' Eph. iii. 8. These
precious unsearchable treasures of the wisdom and know-
ledge 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 we are said to ' learn the truth as it is in Jesus ;' Eph. -
iv. 21. And the knowledge of all evangelical sacred truth, is
in the Scripture most frequently expressed ly the know-
ledge of him ; John viii. 19. xvii. 3. 2 Cor. ii. 14. iv. 5, 6.
Eph. i. 17. Phil. iii. 8. 10. 1 John i. 1, 2. ii. 4. 13, l4. v. 20.
2 Pet. ii. 20.
Setting aside what we have discoursed and proved before
concernino; the laying of 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
104 A DECLARATION OF THE MYSTERY
him ; manifesting that we cannot learn them, nor know
them, but with a due respect thereunto.
1. There are two things wherein the glory of truth doth
consist. (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 \ ver. 9.
Wherefore as truth is the only means of illumination, so it
cannot communicate any light unto the mind, but only as it
is a 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 notional knowledge men may
have of divine truths, as they are doctrinally proposed in
the Scripture, yet, if they know them not in their respect
unto the person of Christ as the foundation of the counsels
of God; if they discern not how they proceed from him, and
centre in him, they will bring no spiritual saving light unto
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 onl)^ reason hereof is, because
they know not, because they reject the relation of them unto
Christ, vv'ithout which they are deprived of all enlightening
power.
(2.) Efficacy or power is the second property of divine
truth. And the end of this efficacy is to make us like unto
God ; Eph. iv. 20 — 24. The -mortification of sin, the renova-
OF THE PERSON OF CHRIST. 105
tion of our natures, the sanctification of our minds, hearts,
and affections, the consolation of our souls, with their edifi-
cation 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 relation unto the person of Christ, that
they have any thing of this power and efficacy. For they
have it no otherwise but as they are conveyances of his grace
unto the souls of men. So 1 John i. 1,2.
Wherefore, as professors of the truth, if separated from
Christ as unto real union, are withering branches ; so truths
professed, if doctrinall}^ 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
g;race and love of God unto us, or 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, 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 character as is illegible unto us as
unto any real discovery of the grace and love of God. And
as unto those of the other sort, which are instructive unto us
in our duty, obedience, and gratitude, we cannot come unto
a practical compliance with any one of them but by the aids
of grace received from him. For * without him we can do
nothing;' John xv. 5. and he alone understands divine truth
106 A DECLARATION OF THE MYSTERY
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 Vv^ith 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 disen-
gaged from any such relation, namely, the resurrection of
the dead. But there is no man who rightly believes or com-
prehends 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 ex-
pectation or faith of an especial interest in a blessed resur-
rection (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 ail
other truths whatever.
Wherefore, all divine supernatural truths revealed in the
Scripture, being nothing but the declaration of these coun-
sels of God, whose foundation was laid in the person of
Christ ; and whereas they are all of them expressive of the
love, wisdom, goodness, and grace of God unto us, or instruc-
tive in our obedience and duty to him; all the actings of God
towards us, and all ours tovv'ards 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 conjunction, 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
Christ, who believe it not, who discern not the wisdom,
grace, love, and power of God therein, do constantly reject
or corrupt all other spiritual truths of divine revelation; nor
OF THE PERSON OF CHRIST. 107
can it otherwise be. For they have a consistency only in
their relation unto the mystery of godliness, * God manifest
in the flesh;' and from thence derive their sense and mean-
ing. This being removed, the truth in all other articles of
religion immediately falls to the ground. An instance hereof
we have in the Socinians. For although they retain the
common notions of the unity and existence of the divine
nature, which are indelibly 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, immensity, 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, 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 satisfaction and merit of his obedience
and suffering they reject. So do they v/hatever we are taught
of the depravation of our natures by the fail, of the renova-
tion of them by the Holy Ghost, and unto all other articles
of our faith do they offer violence to corrupt them. The be-
ginning of their transgression or apostacy is in a disbelief of
the divine person of Christ. That being rejected, all other
sacred truths are removed 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 mis-
apprehended or disbelieved. Yea, there can no direct pro-
per representation be made of them unto the understandings
of men. Dissolve the knot, centre, and harmony in the most
beautiful composition or structure, and every part will con-
tribute 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 evan-
gelical truths. Take the person of Christ out of them, dis-
solve their harmony in relation thereunto, whereby we no
108 A DECLARATION OF THE MYSTERY
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 im-
mediately 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 in-
stance can be given of any, who from the orighial of Christian
religion, rejected the divine person of Christ, and preserved
any one evangelical truth besides pure and uncorrupted.
And I do freely confess, that all which we believe concern-
ing the holy Trinity, the eternal counsels of God, the effi-
cacy of the mediation of Christ, his satisfaction and merit,
the way which we own of the sanctification, justification, and
salvation of the church, are to be esteemed fables, as the
Socinians contend, if what we believe concerning the person
of Christ, be so also.
2. Hence it is that the knowledge and profession of the
truth with many is so fruitless, inefficacious, and useless. It
is 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 doctrines of the Scripture.
For they are all of them useless and subject to be aliused, if
they are not improved to form Christ in the soul ; and trans-
form the whole person into his likeness and image. This
they will not effect where their relation unto him is not un-
derstood, where they are not received and learned as a reve-
lation 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,
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 a union between him and our souls, it will be
lifeless in us, and unprofitable unto us. It is ' learning the
truth as it is in Jesus,' which alone reneweth the image of
God in us ; Eph. iv. 21—24. Where it is otherwise, where
OF THE PERSON OF CHRIST. 109
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 between God and their souls are stated
on natural light and common presumptions.
CHAP. VII.
Poiver and efficacy communicated unto the office of Christ for the salvation
of the church from his person.
It is by the exercise and discharge of the office of Christ as
the king, priest, and prophet of the church, that we are re-
deemed, sanctified, and saved. Thereby doth he immediately
communicate 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 inquiry may be made, whence it is that the acts
and duties of this office of Christ in their exercise and dis-
charge, 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.
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
the apostle unto the Hebrews. That the glorious excellency
of the person of Christ doth enable him in the discharge of
his offices to accomplish those ends which none other, though
vested with the same offices, could in the exercise of them
attain unto, is the sum and substance of the doctrinal part
of that discourse. Here, therefore, we must a little fix our
meditations ; and our interest calls us thereunto. For if it
be so, it is evident that we can receive no good, no benefit,
by virtue of any office of Christ, nor any fruits of their
110 A DECLARATION OF THE MYSTERY
exercise, without an actual respect of faith unto his person,
whence all their life and power is derived.
God gave of old both kings, priests, and prophets, unto
the church. He both anointed them unto their offices,
directed them in their discharge, vv^as 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 superna-
turally 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 salva-
tion 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 actings of which offices it is redeemed and
saved ; but on the person of him who was so given unto us,
as is fully attested, Isa. ix. 6 — 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 unto. Wherefore, the infinite wisdom of God
is most gloriously manifested therein.
1. 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
necessary 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 r.n especial interest in what was done
thereby.
It was mankind in whose behalf he was to exercise these
offices. He was not to bear them immediately with respect
OF THE PERSON OF CHRIST. Ill
unto the angels, and therefore, he took not their nature on
him ; Heb. ii. 16. ov yap diiirov ayyeXfjJv liriXainf^aveTai, ' He
took not the nature of angels 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 orio-inal rig;hteousness, needed no
redemption. But God prepared a body for him ; that is, a
human nature, Heb. x. 5. The promise 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 children were par-
takers 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 migilit be a merciful and
faithful high-priest in things pertaining to 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 ful-
filled in us, without which we could not stand in judgment
before God, see Rom. viii. 3. x. 3,4. Therein alone could
he undergo the curse of the law, or be made a 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 parti-
cipation of the benefits of his mediation, do depend. For
hereby he became our goel, the next of kin, unto whom be-
longed the right of redemption, and from whom alone we
could claim relief and succour in our lost condition. This
is divinely and at large declared by the apostle, Heb. ii.
10 — 18. Having at large explained this context in our ex-
position of that chapter, and therein declared both the ne-
112 A DECLARATION OF THE MYSTERY
cessityand benefit of the cognation between the church and
its high-priest, I shall not here farther insist upon it. See
to the same purpose, Eph. v. 25 — 27. Wherefore, had he not
been partaker of our nature, we could have received no be-
nefit, not that without which we must eternally perish, by
any office that he could have undertaken. This, therefore,
was necessary unto the constitution of his person with re-
spect unto his offices. But,
2. There was yet more required thereunto, or to render
his offices effectual unto their proper ends. Not one of
them could have been so had he been no more than a man,
had he had no nature but ours. This I shall particularly
demonstrate, considering them in their usual distribution,
unto the glory of his divine person, and our own edification
in believing.
(1.) He could not have been the great and singular 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 in-
struction of the church whilst he was on the earth, but his
prophetical office was not confined thereunto. For that
was limited unto one nation ; Matt. xv. 24. Rom. xv. 8.
and was for a short season only. But the church was never
without a prophet ; that is, one on whom it was incumbent
to reveal unto it, and instruct it in the will of God, nor can
be so unto the consummation of all things. This is Christ
alone. 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 es-
pecial manner undertake the care of the church as unto all
the ends of the wisdom, will, and grace of God. And I take
it for granted here, because I have proved it at large else-
where. It evidently foUoweth on the eternal compact be-
tween the Father and him unto this end. In the work which
belonged hereunto, that which concerned its instruction in
the will of God, its saving illumination and spiritual wis-
dom, is of such importance as that without it, none can be
partaker of any other blessings whatever. In this instruc-
OF THE PERSON OF CHRIST. 113
tion and illumination consists the discharge of the prophe-
tical office of Christ.
2dly. Upon the account of his susception of his office
even before his incarnation, considered as God, he is said
to act in it so as to be sent of God unto his work ; Micah
V. 2. * The ruler of Israel, whose goings forth have been from
of old, from everlasting/ His goings forth are not his eter-
nal generation, wliich 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 counsels ; Zech.ii. 8, 9. 'Thus
saith the Lord of hosts ; After the glory hath he sent me unto
the nations that 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 Sion : 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
thee, and thou shalt know that the Lord of hosts hath sent
me unto thee ;' ver. 10, 11. Hepromiseth 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 peo-
ple.' 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 designed by the
Father to instruct it, to communicate spiritual and saving
ligjht unto it. So he testified concernins: himself unto the
Jews, ' Before Abraham was, I am;' John viii. 58. Which,
VOL. XII. I
114 A DECLARATION OF THE MYSTERY
as it invincibly proves his eternal pre-existence unto his
incarnation, so it is not only intended. He was so before
Abraham, as that the care of the church was then and always
from the beginning on him. And he discharged this office
four ways.
(1st.) By personal appearances in the likeness of human
nature, in the shape of a man as an indication of his future
incarnation ; and under those appearances instructing the
church. So he appeared unto Abraham, to Jacob, to Moses,
to Joshua, as I have proved elsewhere. And those peculiar
appearances of the person of the Son for the instruction of
believers, are a full demonstration that the care and work of
it were committed 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 pros-
pect of, his future incarnation.
(2dly.) By the ministry of angels. Upon his undertak-
ing to be the mediator for the church with God, the angels
were in a peculiar manner put into dependance on him,
even as he became 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 before. All things were to be anew gathered into a
head in him, ' both which are in heaven, and which are on
earth;' Eph. i. 10. And he became the * first-born of every
creature;' Col. i. 15. the Lord and proprietor of them.
Hence the whole ministry of angels was subordinate unto
him ; and whatever instruction was thereby given unto the
church in the mind and will of God, it was immediately from
him, as the great prophet of the church.
(3dly.) By sending his Holy Spirit to inspire, act, and
guide the prophets, by whom God would reveal himself.
God spake unto them by the ' mouth of his holy prophets
from the beginning 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 w^ere disobedient
OF THE PERSON OF CHRIST. 115
in the days of Noah/ who are now in prison for their disobe-
dience ; 1 Pet. iii. 19, 20. For he was so the prophet of the
church always as to tender manifold instructions unto the
perishing, unbelieving world. Hence is he said to 'lighten
every man that cometh into the world ;' John i. 9. by one
way or other communicating to them some notices of God
and his will : for his light shineth in, or irradiates darkness
itself; that darkness which is come on the minds of men by
sin, though the ' darkness comprehend in not ;' ver. 5.
(4thly.) By the ministry of holy men, acted and moved
by his Spirit. So he gave forth the word that was written
for an everlasting rule of faith and obedience unto the
church.
Thus were the office and work of instructing and illumi-
nating 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 na-
ture had no existence until the fulness of time, the latter
days, and therefore could effect or operate nothing before.
And whereas the apostle distinguisheth between the speak-
ing of God in the Son, and his speaking in the prophets, op-
posing 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 with respect unto his being the peculiar foun-
tain of life and light unto the whole church in all ages.
It is true, we have under the gospel many unspeakable
advantages from the prophetical office of Christ, above what
they enjoyed under the Old Testament; but he was the
prophet of the church equally in all ages. Only he hath
•p'iven out the knowledoe of the mind of God in different
degrees and measures ; that which was most perfect, being
for many reasons reserved unto the times of the gospel ; the
sum whereof is, that God designed him unto a pre-eminence
above all in his own personal ministry.
If any shall now inquire how the Lord Christ could be
the prophet of the church before he took our nature on him
and dwelt among us ; I shall also ask how they suppose him
to be the prophet of the church, now he hath left the world
and is gone to heaven ; so as that we neither see him, nor
hear him any more? If they shall say that he is so by his
Spirit, his word, and the ministry which he hath ordained ; I
1 2
116 A DECLARATION OF THE MYSTERY
say, SO was he the prophet of the church before his incarna-
tion also. To confine the offices of Christ, as unto their
virtue, power and efficacy, unto the times of the gospel
only, is utterly to evacuate the first promise, with the cove-
nant of grace founded thereon. And their minds are secretly
influenced 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 in-
carnation.
['2.] The full comprehension of the mind and will of God, of
the whole divine counsel concerning his glory in the sancti-
fication and salvation of the church, could not at once reside
in the mind of any mere creature. Yet was this necessary
unto him who was to be the prophet of the church, that is,
the fountain of truth, life, and knowledge unto it. Hence is
his name * Wonderful, Counsellor,' as he who was participant
of all the eternal counsels of God ; whereon in him as incar-
nate all the treasures of divine wisdom and knowledge were
hid ; Col. ii. 3. In him this could be alone, in whom was
life, and the 'life was the fight of men ;' John i. 4. God did
reveal his mind and will by angels and men. But as he did
it at sundry times, so he did it by several parts, or various
parcels, not only as the church was fit to receive ft, but as
they were able to communicate it. The whole of the divine
counsels could not be comprehended, and so not declared
by any of them. Hence the angels themselves, notwith-
standing their residence in the presence of God beholding
his face, and all the glorious messages wherein they were
employed, learned more of his mind after the personal mi-
nistry of Christ, and the revelation of the mysteries of his
counsel therein, than ever they knew before ; Eph. iii. 8, 9.
11. 1 Pet. i. 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
OF TUE PERSON OF CHRIST. "117
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 anytime; that is, had a perfect comprehension
of his counsels, his mind and will, as they were to be de-
clared 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 ac-
quainted with all his secret counsels, as his fellow and par-
ticipant 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 Testament ; whereas he intended it only of those false
prophets who pretended of themselves that they, any of them,
were the Messiah the great Shepherd of the sheep, whom his
elect sheep would not attend unto. But it is true that all
who went before him, neither separately nor jointly had the
knowledge of God, so as to declare him fully unto the church.
It is the most fond and wicked imagination of the Soci-
nians, invented to countenance their disbelief and hatred of
his divine person, that during the time of his flesh he was
taken up into heaven and there taught the doctrine of the
gospel, as Mahomet feigned concerning himself and his Al-
coran. The reason and foundation of his perfect knowledge
of God was his being the only-begotten Son in tlie bosom
of the Father ; and not a fictitious rapture of his human
nature.
To this purpose have we his own testimony, John iii. 13.
* And no man hath ascended up to heaven, but lie 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 shall ye believe if 1 tell you of
heavenly things ;' if I declare unto you the deep counsels of
118 A DECLARATION OF THE MYSTERY
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 whereof 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 ascend-
ing: into heaven, which he denies unto all men whatever, * no
man hath ascended up to heaven/ is an entrance into all
the divine, heavenly counsels of God ; no man either hath
or ever had a full comprehension of these heavenly things
but he himself alone. And unto him it is ascribed on a
double account : first. That he came down from heaven ;
secondly. That when he did so, he yet still continued in
heaven ; which two properties give us such a description of
the person of Christ, as declare him a full possessor of all
the counsels of God. He descended from heaven in his in-
carnation, whereby he became the Son of man ; and he is
and was then in heaven in the essence and glory of his di-
vine nature. This is the full of what we assert. In the
knowledge and revelation of heavenly mysteries unto the
calling, sanctification, and salvation of the church, doth the
prophetical office of Christ consist. This he positively af-
firms 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 na-
ture, came down from heaven, not locally by a mutation of
his residence, but by dispensation in the assumption of our
nature into personal union with himself; he alone is meet
and able to be the prophet of the church in the revelation
of the heavenly mysteries of the counsels of the will of God.
* In him alone were hid all the treasures of wisdom and
knowledge ;' Col. ii. 3. Because in him alone ' dwelt the
fulness of the Godhead bodily ;' ver. 9.
I do not hereby ascribe the infusion of omniscience, of
infinite understanding, wisdom, and knowledge into the hu-
man nature of Christ. It was and is a creature finite and
limited, nor is a capable subject of properties absolutely in-
finite and immense. Filled it was with light and wisdom
to the utmost capacity of a creature. But it was so, not by
OF THE PERSON OF CHRIST. 119
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 counsel 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. 2, 3.
[3.] The Spirit of God dwelling in him in all the fulness
of his graces and gifts, gave him an understanding peculiar
unto himself; as above that of all creatures, so beneath the
essential omniscience 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 revelations of the coun-
sels of God. Here lies the safety, the security, the glory of
the church. How deplorable is the darkness of mankind in
their ignorance of God and heavenly things ? In what ways
of vanity and misery have the generality of them wandered
ever since our first 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 foolish in their imaginations ? How wofully did all
their inquiries after the nature and will of God, their own
state, duty, and happiness, issue in curiosity, uncertainty,
vanity, and falsehood ? He who is infinitely good and com-
passionate, did from the beginning give some relief in this
woful state by such parcels of divine revelations as he
thought meet to communicate unto them by the prophets of
old, such as they were able to receive. By them he set up
a light shining in a dark place, as the light of stars in the
night. But it was the rising of the sun of righteousness
alone that dispelled the darkness that was on the earth, the
thick darkness that was on the people, bringing life and im-
mortality to light by the gospel. The divine 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 per-
120 A DECLARATION OF THE MYSTERY
feet idea and certainty of all sacred truth, and the fidl as-
surance of thino's invisible and eternal.
Three things are necessary that we may have the benefit
and comfort 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 as-
surance in the faith of it, or obedience unto 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.
2dly. And it must be infallible also. For this divine
truth whereof we treat, being concerning things unseen,
heavenly, eternal mysteries, transcending the reach of hu-
man reason, nothing but the absolute infallibility of the
revealer can bring the mind of man to assurance and acqui-
escency. And whereas the same truth enjoins unto us du-
ties, many of them contrary unto our inclinations, and cross
unto our several interests, the great guides of corrupted na-
ture; the revelation of it must proceed from sovereign au-
thority, that the will may comply with the mind in the em-
bracement of it. All these are absolutely secured in the di-
vine person of the great prophet of the church. His infinite
wisdom, his infinite goodness, his essential veracity, his
sovereign authority over all, give the highest assurance
whereof a created understanding is capable, that nothing is
detained from us, that there is no possibility of error or mis-
take 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 pre-
fer things invisible and eternal above all present satisfac-
tions and desires. In the persuasion hereof can it forego the
best of present enjoyments, and undergo the worst of pre-
sent evils ; namely, in the experience of its present efficacy,
and choice of that future recompense, which it doth secure.
OF THE PERSON OF CHRIST. 121
And he believes not the gospel unto his own advantage, or
the glory of God, w^hose faith rests not in the divine person
of Jesus Christ, the great prophet of the church. And he
who there finds rest unto his soul, dares not admit of any
copartners with him as to instruction in the mind of God.
3dly. It was requisite unto the office of this great pro-
phet of the church, and the discharge thereof, that he should
have power and authority to send the Holy Spirit to make
his revelations of divine truth effectual unto the minds of
men. For the church which he was to instruct, was not
only in darkness by reason of ignorance, and want of objec-
tive light or divine revelations, but was incapacitated to re-
ceive spiritual things in a due manner when revealed.
Wherefore, it was the work of this prophet, not only to make
known and declare the doctrines of truth, which are our ex-
ternal directive light, but also to irradiate and illuminate
our minds, so that we might savingly apprehend them. And
it is no wonder if those who are otherwise minded, who sup-
pose themselves able to receive spiritual things, the things
of God, in a due manner, upon their external proposal unto
them, are regardless of the divine person of Christ as the
prophet of the church. But hereon they will never have ex-
perience of the life and power of the doctrine of the gospel,
if the apostle is to be believed ; 1 Cor.ii. 9 — 12. Now this
internal illumination of the minds of men unto the acknow-
ledgment of the truth, can be wrought in them only by the
HolySpiritofGod;Eph.i. 17— 19.2Cor.iii. 18. None there-
fore could be the prophet of the church, but he who had the
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, pioceeding
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 tlie eter-
nal spring from whence this office derives all life and ef-
ficacy.
The command of God in respect unto him as the prophet
of the church, is, * This is my beloved Son in whom I am
122 A DECLARATION OF THE MYSTERV
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 di-
vine 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 Socinians, 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
afterward highly exalted of God, they learn nothing from
him in a due manner.
But this respect unto the person of Christ is that which
will ingenerate in us all those holy qualifications that are
necessary to enable us to know the mind and will of God.
For hence do reverence, humility, faith, delight, and as-
surance 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 thino;s 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 kaow, nor in its transforming ef-
ficacy changing the mind into its own image and likeness.
(2.) 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
towards 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 per-
son. For if he be not God over all, whatever in words may
OF THE PERSON OF CHRIST. 123
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 acknowledged, 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 here-
unto. It is over the whole creation of God. * All power is
given him in heaven and earth;' Matt, xxviii. 18. 'AH
things are put under his feet, he only excepted who put all
things under him;' 1 Cor. xv. 27. And he is made Miead
over all things unto the church ;' Eph. i. 22. Not only those
who are above the rule of external law, as the holy angels i
and those who have cast off all such rule, as the devils them-
selves ; but all things that in their own nature are not capa-
ble of obedience to an external 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 mo-
ral' right to rule and govern it ; but it is also accompanied
with virtue, force, or almighty power to act, order, and dis-
pose of it at his pleasure. So is it described by the apostle
from the psalmist, Heb. i. 10 — 12. 'Thou, Lord, in the be-
ginning hast laid the foundation of the earth ; and the heavens
are the work of thine hands : they shall perish, but thou re-
mainest ; and they shall all wax old as doth a garment ; and
as a vesture shall thou fold them up, and they shall be
changed : but thou art the same, and thy years shall not fail.'
That power is required unto his kingly office, whereby he
created all things in the beginning ; and shall change them
all as a man folds up a vesture, 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
essential divine properties are concurrent with it, and inse-
parable from it. And where are the properties of God, tliere
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
124 A DECLARATION OF THE MYSTERY
be exalted and glorified, however he may be endowed with
honour, 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 receive him until the time of the restitution of all
things ;' Acts iii. 21. And hereon his rule and power would
be the greatest disadvantage unto the church that could be-
fall it. For suppose it immediately under the rule of God
even the Father; his omnipotency and omnipresence, his
omniscience and infinite wisdom, whereby he could be al-
ways 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 upon, and an
everlasting spring of consolation. But now whereas all
power, all judgment, all rule is committed unto the Son,
and the Father doth nothing towards the church but in and
by him, if he have not the same divine power and proper-
ties with him, the foundation of the church's faith is cast
down, and the spring of its consolation utterly stopped up.
I cannot believe in him as my heavenly king, who is not
able by himself, and by the virtue of his presence with me,
to make what changes and alterations he pleaseth in the
minds of men, and in the whole creation of God, to re-
lieve, preserve, and deliver 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 powder, whereby
he is able always 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 re-
tain their thoughts or ability one moment to afflict them ;
and that their distresses are not always effects of his wis-
dom, and never from the defect of his power, is utterly
to overthrow all faith, hope, and the whole of religion
itself.
Ascribe therefore unto the Lord Christ in the exercise of
his kingly office, only a moral power, operative by rules and
laws, with the help of external instruments; deprive him
of omnipresence and omniscience, with infinite, divine power
and virtue, to be acted at his pleasure in and over the whole
OF THE PERSON OF CHRIST. 125
creation, and you rase the foundation of all Christiaiifai th
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, immedi-
ately to aid, assist, relieve, and deliver them in every mo-
ment of their surprisals, 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 believer, at any time in the whole world, either in
opposition unto sin, or the performance of duty, but it is in-
fluenced 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 re-
spect in every the most secret and retired actings of grace,
not only performed as under his eye, but by his assistance ;
on every occasion do they immediately in the internal act-
ings of their minds look unto him, as one more present with
their souls than they are with themselves ; and have no
thoughts of the least distance of his knowledge or power.
And two things are required hereto.
1st. That he be KapdioyvaxTrrjg, that he have an actual in-
spection into all the frames, dispositions, thoughts, and inter-
nal 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 sovereign power, who is not persuaded, that all the frames
of his heart, all the secret groans and sighs of his spirit, all
the inward labourings of his soul against sin, and after con-
formity to himself, are continually under his eye and cogni-
zance. Wherefore it is said, that 'all things are naked and
126 A DECLARATIOxV OF THE MYSTERY
opened unto his eyes ;' Heb. iv. 13. And he says of himself,
that he'searcheth,' that is, knoweth the 'hearts and reins of
men ;' Rev. ii. 23. And if these things are not the peculiar
properties of the divine nature, I know nothing that may be
so esteemed.
2dly. There is required hereunto, an influence of power
into all the actings of the souls of believers ; an intimate,
efficacious operation with them in every duty, and under
every temptation. These all of them, do look for, expect,
and receive from him, as the king and head of the church.
This also is an effect of divine and infinite power. And to
deny these things unto the Lord Christ, is to rase the foun-
dation of Christian religion. Neither faith in, nor love unto
him, nor dependance on him, nor obedience unto his autho-
rity, 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 pro-
duced a lifeless carcase of Christian religion, instead of the
saving power thereof.
(3.) The same may be said concerning his sacerdotal
office, and all the acts of it. It was in and by the human
nature that he offered himself a sacrifice for us. He had
somewhat of his own to 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 purchase his church with his own blood;' Acts xx.
28. But this also I have spoken to at large elsewhere.
This is the sum of what we plead for. We can have no
due consideration of the offices of Christ, can receive no be-
nefit 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
OF THE PERSON OF CHRIST. 127
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 witness that God hath testified concerning his
Son, that God hath given unto us eternal life, and this life
is in his Son.' Eternal life is given unto us, as it was
wrought out and procured by the mediation of Christ on our *
behalf. But yet in him it was originally, and from him do
we receive it in the discharge of his office ; for this life is
in the Son of God.
Hence it is that all those by whom the divine person of
Christ is denied, are forced to give such a description of his
offices, as that it is utterly impossible that the church should
be saved by the discharge of them.
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 Tes-
tament 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 afterward demonstrate ;
and to deny it, is to renounce both the Old Testament and
the New. But that this faith of theirs did principally re-
spect his person, is what shall here be declared. Therein
they knew was laid the foundation of the counsels of God
for their deliverance, sanctification, and salvation. Other-
wise it was but little they clearly understood of his office,
or the way whereby he would redeem the church.
The apostle Peter, in the confession he made of him,
Matt. xvi. 16. exceeded the faith of the Old Testament in
128 A DECLARATION OF THE MYSTERY
this, that he applied the promise concerning the Messiah,
unto that individual person. * Thou art Christ the Son of"
the living God.' He that was to be the Redeemer and Sa-
viour of the church. Hovvbeit Peter then knew littleof the
way and manner whereby he was principally so to be. And
therefore, when he began to declare them unto his disciples,
namely, that they should be by his death and sufferings, he
in particular was not able to comply with it, but saith he,
' Master, that be far from thee ;' ver. 32. ' 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 re-
velation and proposition of it, though made by Christ him-
self, until he received internal aid from above. And to sup-
pose that we have faith now in Christ or his death, on any
other terms, is an evidence that we have no faith at all.
Wherefore, the faith of the saints under the Old Testa-
ment did principally respect the person of Christ, both
what it was, and what it was to be in the fulness of time,
when he was to become the seed of the woman. What his
especial work was to be, and the mystery of the redemption
of the church thereby, they referred unto his own wisdom
and grace ; only they believed that by him they should be
saved from the hand of all then' 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
thereunto belonging. All that Moses did as a faithful ser-
vant in the house of God, was but a 'testimony of those
things which were afterward to be declared;' Heb. iii.
5. Hovvbeit the apostle tells us that all those things had
but a ' shadow of good things to come, and not the very
image of the things themselves ;' Heb. x. 1. And although
they are now to us full of light and instruction, evidently ex-
pressing the principal works of Christ's mediation; yet were
they not so unto them. For the veil is now taken off from
OF THE PERSON OF CHRIST. 129
them in their accomplishment, and a declaration 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 earnestly
longed for their accomplishment; that the day might break,
aqd the shadows fly away by the rising of the sun of righ-
teousness with healing in his wings. But as unto his person,
they had glorious revelations concerning it, and their faith
in him was the life of all their obedience.
The first promise which established a new intercourse
between God and man was concerning his incarnation, that
he ' should be the seed of the woman ;' Gen. iii. 15. that is,
that the Son of God should be * made of a woman, made
under the law ;' Gal. iv. 4. From the giving of that pro-
mise 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 de-
sign of God in this promise, which was to reveal and pro-
pose the only way which in his wisdom and grace he had
prepared for the deliverance of mankind from the state of
sin and apostacy whereunto they were cast, with the nature
of the faith and obedience of the church, will not admit of
any other way of salvation, but only faith in him who was
thus promised to be a Saviour. To suppose that men might
fall off from faith in God by the revelation of himself in this
promise, and yet be saved by attending to instructions given
by the works of creation and providence, is an imagination
that will no longer possess the minds of men, than whilst
they are ignorant of, or do forget, what it is to believe and to
be saved.
The great promise made unto Abraham was, that he
should take his seed upon him, in whom all the nations of
the earth should be blessed; Gen. xii. 3. xv. 18- xxii. 18.
which promise is explained by the apostle, and applied unto
Christ; Gal. iii. 10. Hereon' Abraham believed on the Lord,
and it was counted unto him for righteousness ;* Gen. xv. 6.
por he saw the day of Christ and rejoiced ; John viii. 56.
The faith that Jacob instructed his sons in, was, that the
Shiloh should come, and unto him should be the gathering of
VOL. XII. K
130 A DECLARATION OF THE MYSTERY
the nations; Gen. xlix. 10. Job's faith was, that his Re-
deemer was the living One, and that he should stand on the
earth in the latter day ; Job xix. 25.
The revelations made unto David principally concerned
his person and the glory thereof, see Psal. ii. xlv. Ixviii.
Ixxii. ex. cxviii. especially Psal. xlv. and Ixxii. compared,
which give an account of their apprehensions concerning
him.
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 Sion, 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
representation made of him unto the prophet Isaiah, chap,
vi. and the glorious revelation of his name, chap. ix. 6.
It is true that both these and other prophets had revela-
tions concerning his sufferings also. For 'the Spirit of
Christ that was in them testified beforehand of his sufferings,
and the glory that should ensue;' 2 Pet. i. 11. an illustrious
testimony whereunto we have given us, Psal. xxii. and Isa.
liii. Nevertheless their conceptions concerning them were
dark and obscure. It was his person that their faith prin-
cipally regarded. Thence were they filled with desires and
expectations of his coming, or his exhibition and appear-
ance in the flesh. With the renewed promises hereof did
God continually refresh the church in its straits and diffi-
culties. And hereby did God call off the body of the peo-
ple from trust in themselves, or boasting in their present
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 di-
rective ; all grace, love, zeal, and patient waiting for the ac-
complishment of the promise, flourished among them. But
in process of time growing carnal, trusting in their own
righteousness and the privileges which they had by the law.
OF THE PERSON OF CHRIST. 131
their faith concerning the person of Christ degenerated into
a corrupt, obstinate opinion, that he should be only a tem-
poral king and deliverer ; but as unto righteousness and
salvation they were to trust unto themselves and the law.
And this prejudicate opinion being indeed a renunciation
of all the grace of the promises of God, proved their utter
ruin. For when he came in the flesh, after so many ages,
filled up with continued expectations, they rejected and de-
spised him as one that had neither form nor comeliness for
which he should be desired. So doth it fall out in other
churches. That which was faith truly spiritual and evan-
gelical in their first planting, becomes a lifeless opinion in
succeeding ages. The same truths are still professed, but
that profession springs not from the same causes, nor- doth
it produce the same effects in the hearts and lives of men.
Hence in process of time, some churches continue to have
an appearance of the same body which they were at first,
but being examined, are like a lifeless, breathless, carcase ;
wherein the animating Spirit of grace 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 inclina-
tions of men.
CHAP, IX.
Honour due to the person of Christ ; the nature and causes of it.
Many other considerations of the same nature with those
foregoing relating unto the glory and honour of the person
of Christ, may be taken from all the fundamental principles
of religion. And our duty it is in them all, to ' consider the
Apostle and High Priest of our profession the Author and
Finisher of our faith.' I shall not insist on more, but pro-
ceed unto those principles of truth which are immediately
directive of our duty towards him ; without diligent attend-
ance whereunto, we do but in vain bear the name of Chris-
tians. And the substance of what is designed may be in-
cluded in the following assertion.
k2
132 A DECLARATION OF THE MYSTERY
The glory, life, and power of Christian religion, as
Christian religion, and as seated in the souls of men, with
all the acts and duties which properly belong thereunto, and
are therefore peculiarly Christian, and all the benefits and
privileges we receive by it, or by virtue of it, with the whole
of the honour and glory that arise unto God thereby, have
all of them their formal nature and reason, from their respect
and relation unto the person of Christ ; nor is he a Christian
who is otherwise minded.
In the confirmation hereof it will appear what judgment
ought to be passed on that inquiry, which after the uninter-
rupted 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 destructive unto the vt^hole 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.
I. Honour. 2. Obedience. 3. Conformity. 4. The use we
make of him, for the attaining and receiving of all gospel
privileges, all grace and glory. And hereunto the whole of
our religion as it is Christian or evangelical may be reduced.
1. The person of Christ is the object of divine honour
and worship. The formal object and reason hereof is the
divine nature, and its essential infinite excellencies. For
they are nothing but that respect unto the Divine Being,
which is due unto it from all rational creatures regulated by
revelation, and enforced by divine operations. Wherefore
the person of Christ is primarily the object of divine honour
and worship, upon the account of his divine nature and ex-
cellencies. And those who denying that nature in him, do
yet pretend to worship him with divine and religious adora-
tion, do but worship a golden calf of their own setting up ;
for a Christ who is not over all, God blessed for ever, is not
better. And it implies a contradiction, that any creature
should on any account, be the immediate proper object of
divine worship j unless the divine essential excellencies be
OF THE PERSON OF CHRIST. 133
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.
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 un-
changeably continued ' 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 essentially, 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 no-
thing from the true reason of divine worship due unto him,
but adds an effectual motive unto it. He is, therefore, the
immediate object of all duties of religion, internal and ex-
ternal. 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 Sonof 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 honoureth not the Son, honoureth not the Father which
hath sent him.' Some considerations on this divine testimony
will confirm our position. It is of the Son incarnate that the
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 hereunto it is, that the mind of
God is peculiarly revealed. The way whereby God mani-
festeth his will, that all men should thus honour the Son,
as they honour the Father, is by committing all power, au-
thority, and judgment unto him ; ver. 20 — 22. * For the Fa-
ther loveth the Son, and sheweth him all things that himself
doeth : and he will shew him greater works than these, that
ye may marvel. For as the Father raiseth up the dead, and
134 A DECLARATION OF THE MYSTERY
quickeneth them ; even so the Son quickeneth whom he will.
For the Father judge th no man, but hath committed all
judgment unto the Son.' Not that these things are the
formal 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 sole 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 absolutely as God, but distinctly as the
Son, which peculiar worship was not known under the Old
Testament, but was now declared necessary in the commit-
ting all power, authority, and judgment unto him. This is
the honour whereof we speak.
(2.) He doth it, lest any should conceive that *as he was
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, I fear, are
yet of the same mind.
He is, therefore, to be honoured by us, according to the
will of God, KaOojg * in like manner,' as we honour the Father.
[1.] With the same honour; that is, divine, sacred, religi-
ous, 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 in-
finite divine excellencies unto him. Whereon when men as-
cribe unto him that which is not so, they fall into idolatry
by the worship of their own imaginations. 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 hea-
then in all their images of God, and the glory which they
designed to give him thereby, as the apostle declares, Rom.
i. 23. 25. This is one kind of idolatry, as the other is, the
ascribing unto creatures any thing that is proper and pecu-
liar unto God, any divine excellency. And we do not honour
God the Father with one kind of honour, and the Son with
OF THE PERSON OF CHRIST. 135
another. That were not to honour the Son, KaOu)g, ' as* we ho-
nour the Father, but in a way infinitely different from it.
[2.] In the same manner, with the same faith, love, reve-
rence, 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 ori-
ginally on the account of his oneness in nature with the Fa-
ther. And our duty herein is pressed with the highest en-
forcement ; ' he that honours not the Son, honours not the
Father. He who denieth the Son' (herein) * hath not the Fa-
ther; but he that acknowledgeth 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 disbelieved, yet not much attended unto in the world.
Many who profess a respect unto the Divine Being, and the
worship thereof, seem to have little regard unto the person
of the Son in all their religion. For although they may ad-
mit of a customary interposition of his name in their reli-
gious worship ; yet the same distinct veneration of him as
of the Father, they seem not to understand, or to be exer-
cised in. Howbeit, all the acceptance of our persons and
duties with God, depend on this one condition, ' that we
honour the Son, even as we honour the Father.' 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 prin-
ciple, life, or spring, of those duties.
The duties whereby we ascribe and express divine honour
unto Christ, may be reduced unto two heads. 1st. Adora-
tion. 2dly. Invocation.
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 Tes-
136 A DECLARATION OF THE MYSTERY
tament by mnn*^n, that is, humbly to bow down ourselves
or our souls unto God. The LXX render it constantly by
TrpoaKvviu) ; which is the word used in the New Testament
unto the same purpose. The Latins expressed it usually by
adoro. And those w-ords, 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 reve-
rence, or a readiness thereunto. Hence is that expression,
* He bowed down his head and worshipped ;' see Psal. xcv.
6. And these external signs are of two sorts. (1st.) Such
as are natural and occasional. (2dly.) Such as are solemn,
stated or instituted.
(1st.) Ofthefirstsortaretheliftingupofoureyesandhands
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. Outward insti-
tuted 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 vene-
ration 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 in the world, he said, irpoaKwi]-
GUTuxrav avri^ Travreg ayyeXoi Qeov, that is, CD^n^N bj )b )inr]Wn
' worship him all ye gods ;' Psal. xcvii. 7. * Let all the an-
gels of God worship him,' adore him, bow down before him ;
Heb. 1. 6. See our exposition 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 beasts, and in the midst of
the elders, stood a Lamb as it had been slain, having seven
OF THE PERSON OF CHRIST. 137
horns and seven eyes, which are the seven spirits of God
sent forth into all the 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 before the Lamb, having every
one of them harps, and golden vials full of odours, which are
the prayers of saints. And they sung a new song, saying.
Thou art worthy to take the book, and to open the seals
thereof; for thou wast slain, and hast redeemed us to
God by thy blood, out of every kindred, and tongue, and
people, and nation; and hast made us unto our God kings
and priests : and we shall reign on the earth. And I beheld,
and I heard the voice of many angels round about the
throne, and the beasts, and the elders : and the number of
them was ten thousand times ten thousand, and thousands
of thousands ; saying with a loud voice, worthy is the Lamb
that was slain, to receive power, and riches, and wisdom, and
strength, and honour, and glory, and blessing. And every
creature which is in heaven, and on the earth, and under the
earth, and such as are in the sea, and all that are in them,
heard I saying, blessing, and honour, and glory, and power, be
unto him that sitteth upon the throne, and unto the Lamb for
ever and ever. And the same 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 de
clared„
[1st.] The object of it is Christ, not separately, but dis-
tinctly from the Father, and jointly with him. And he is
proposed, 1st. As having fulfilled the work of his mediation
in his incarnation and oblation ; as a Lamb slain. 2dii/. In his
glorious exaltation, * in the midst of the throne of God.' The
principal thing that the heathen of old observed concerning
Christian religion, was, that in it, * praises were sung to
Christ as unto God.'
[2dly.] The motives unto this adoration are the un-
speakable benefits which we receive by his mediation ; ' Thou
art worthy, for thou wast slain, and hast redeemed us unto
God,' &c.
Hereon the same glory, the same honour, is ascribed unto
138 A DECLARATION OF THE MYSTERY
him as unto God the Father ; ' blessing, and honour, and
glory, and power, be unto him that sitteth upon the throne,
and unto the Lamb for ever and ever.'
[3dly.] The nature of this adoration is described to con-
sist in three things. \st. 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. 2dly. In the ascrip-
tion of all divine honour and glory, as is at large expressed,
ver. 11 — 13. 3. In the way of expressing the design of
their souls in this adoration, which is by the praises ; * they
sung a new song ;' that is, of praise, for so are all those
psalms which have that title of a new song. And in these
things, namely, solemn prostration of soul in the acknow-
ledgment of divine excellencies, ascriptions of glory and
honour with praise, doth religious 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 therein.
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
motives. The principal motive unto the adoration of God
absolutely considered, is the work of creation, the manifes-
tation 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 ho-
nour, and power, for thou hast created all things, and for thy
pleasure they are and were created/ And the principal mo-
tive unto the adoration and worship of God as the Father,
is that eternal 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 redemp-
tion ; Rev. V. 12. 'Worthy is the Lamb that was slain to re-
ceive power, and riches, and wisdom, and strength, and ho-
nour, 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 adoration is the same, ver. 13. ' Blessing, and
honour, and glory, and power, be unto him that sitteth upon
OF THE PERSON OF CHRIST. 139
the throne, and unto the Lamb for ever and ever/ But the im-
mediate 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 ascrip-
tion 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 exercised. Nor can we have any evidence of
an interest in that blessedness which consists in the eternal
assignation of all glory 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
honour ; of that honour which is due and paid unto the Son,
as unto the Father. This is the first exercise of divine faith,
the breath of the spiritual life. And it consisteth in two
things, or hath two parts. (1st.) An ascription of all divine
properties and excellencies unto him whom we invocate.
This is essential unto prayer, which without it is but vain
babbling. Whoever cometh unto God hereby, ' must believe
that he is, and that he is the rewarder of them that diligently
seek him.' (2dly.) There is in it also a representation of our
wills, affections, and desires of our souls, unto him on whom
we call, with an expectation of being heard and relieved, by
virtue of his infinitely divine excellencies. This is the pro-
per 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 de-
parting soul by solemn invocation into the hands of his Fa-
ther, 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 Fa-
ther, even as the Son himself in his human nature, who is
our example, honoured the Father. He who first died in
the faith of the gospel, bequeathed his departing soul into
the hands of * Jesus Christ by solemn invocation ; Acts
vii. 59. *They stoned Stephen, iTrtKaXoujuevov, solemnly in-
vocating, and saying, Lord Jesus, receive my spirit.' 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 ;'
140 A DECLARATION OF THK MYSTERY
ver. 60. Herein did he give divine honour unto Christ in
the especial 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 omniscience, 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 dis-
charge 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 distino'uished from them all ; it calls on the name of our
Lord Jesus Christ.
He requires that as we believe on God, that is, the Fa-
ther, so we should believe on him also, and therein honour
the Son, as we honour the Father; John xiv. 1. The na-
ture of this faith, and the manner how it is exercised on
Christ, we shall declare afterward. 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 ;' Rev. xxii. 20.
There is not any one reason of prayer, not any one mo-
tive unto it, not any consideration of its use or efficacy, but
render this peculiar invocation of Christ, a necessary duty.
Two thinos in general are required to render the duty of in-
vocation lawful and useful. First, that it have a proper ob-
ject. Secondly, that it have prevalent motives and encou-
ragements unto it. 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 foun-
dation of all religion; Exod. xx. 2, 3. * I am the Lord thy
OF THE PERSON OF CHRIST. 141
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 re-
presentative 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 in-
vocation of them, not only useless, but idolatrous. But they
both eminently concur in the person of Christ, and his act-
ings towards us. All the perfections of the divine nature
are in him, whence he is the proper object of religious invo-
cation. On this account when he acted in and towards the
church, as the great angel of the covenant, God instructed
the people unto all religious observance of him, and obedi-
ence unto him; Exod. xxiii. 21. 'Beware of him and obey
his voice, provoke him not, for he will not pardon your
transgressions, for my name is in him.' Because the name
of God was in him, that is, the divine nature, with sovereign
authority to punish or pardon sin, therefore was all religious
obedience due unto him. And no motives are wanting: here-
unto. 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 encourage-
ment of his relation unto us, and charge concerning us.
Take away this duty, and the peculiar advantage of Chris-
tian religion is destroyed.
We have lived to see the utmost extremes that Christian
religion can divert into. Some, with all earnestness, do press
the formal invocation of saints and angels as our duty. And
some will not grant that it is lawful for us so to call on
Christ himself.
The Socinians grant generally that it is lawful for us to
call 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 om-
niscience, omnipresence, and almighty power unto him
whom we invocate, is but vain babbling;, that hath nothing
of the nature of true prayer in it. And to make such
142 A DECLARATION OF THE MYSTERY
ascriptions unto him who by nature is not God, is idola-
trous.
The solemn ordinary worship of the church, and so of
private believers, in their families and closets, is under an
especial. directory and guidance. For the person of the Fa-
ther, as the eternal fountain of power, grace, and mercy, is
the formal object of our prayers, unto whom our supplica-
tions are directed. 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; Matt. 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 con-
sidered 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 commu-
nicated unto us. This is the w^ay whereby God will be glori-
fied. This is the mystery of our religion, that we worship
God according to the economy 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, without respect unto
the dispensation of God in the distinct persons of the holy
Trinity, do reject the mystery of the gospel, and all the be-
nefits of it. So is it with many. And not a few, who pre-
tend 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
evangelical 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 peculiarly invocate ; as it is expressed, chap,
iii. 14 — 16. * For this cause I bow my knees unto the Father
OF THE PERSON OF CHRIST. 143
of our Lord Jesus Christ, of whom the whole family in hea-
ven and earth is named, that he would grant you/ &c. But
it is through him, that is, by Christ in the exercise of his
mediatory office that we have this access unto the Father ;
we ask in his name, and for his sake ; John xiv. 13, 14. xvi,
23, 24. They did so of old, though not in that express ex-
ercise 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 aids
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. x. 19, 20. Herein is the Lord Christ con-
sidered, not absolutely with respect 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.
(1st.) Times of great distresses in conscience through
temptations and desertions, are seasons requiring an appli-
cation unto Christ by especial invocation. Persons in such
conditions, when their souls, as the psalmist speaks, are
overwhelmed in them, are continually solicitous about com-
passion and deliverance. 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 despised, 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 sincere endeavour for relief,
either by counsel or prayer. In this state and condition the
Lord Christ in the gospel is proposed as full of tender com-
passion, as he alone who is able to relieve them. In that
144 A DECLARATION OF THE MYSTERY
himself hath suffered being tempted, he is touched with a
feeling of our infirmities, and knows how to have compas-
sion on them that are out of the way ; Heb. ii. 18. iv. 15.
V. 6. So is he also, as he alone who is able to succour, to
relieve, and to deliver them. * He is able to succour them
that are tempted;' Heb.ii. 18. Hereon are they drawn, con-
strained, encouraged to make applications unto him by
prayer, that he would deal with them according to his com-
passion 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 heart
be troubled: ye believe in God, believe also in me.' Distinct
actings of faith on Christ, are the great means of support-
ment and relief in trouble. And it is by especial invocation
whereby they put forth and exert themselves.
An instance hereof as unto temptation, and the distress
wherewith it is attended, we have in the apostle Paul. He
had a thorn in the flesh, a messenger of Satan to buffet him.
Both expressions declare the deep sense he had of his temp-
tation, and the perplexity wherewith it was accompanied.
* For this cause he besought the Lord thrice that it might
depart from him ;' 2 Cor. xii. 7, 8. He applied himself so-
lemnly 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 Lord is to be in-
terpreted 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 answer 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 weaknesses, that the power of Christ may rest
upon me,' that is, the power of him on whom he called, who
gave him that answer, * My power is made perfect in weak-
ness.'
(2dly.) Times of gracious discoveries either of the glory
OF THE PERSON OF CHRIST. 145
of Christ in himself, or of his love unto us, are seasons that
call for this duty. The glory of Christ in his person and
offices is always the same. And the revelation that is made
of it in the Scripture varieth not. But as unto our percep-
tion 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 believers are unacquainted withal.
Sometimes such a sense of it is attained under the dispen-
sation of the word, wlierein as Christ on the one hand is set
forth evidently crucified before our eves, so on the other he
is gloriously exalted. Sometimes it is so in prayer, in me-
ditation, 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 veil some-
times, 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 evi-
dence 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 invocation 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 Ste-
phen 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 there-
by was he prepared for that solemn invocation of his name,
which he used presently after, ' Lord Jesus receive my spirit ;'
Acts vii. 56. 59. And so also upon his appearance as the
Lamb to open the book of prophecies, wherein there was an
eminent manifestation of his glory, seeingnone else could
be found in heaven or earth, or under the earth, that was able
to open the book, or so much as to look thereon. Rev. v. 3.
' The four and twenty elders fell down before him,' and pre-
senting all the prayers of the saints, ' sang a new sono- of
praise unto him ;' ver. 8 — 10. This is our duty, this will
be our wisdom, upon affecting discoveries of the glory of
vaL. XII. L
14G A DECLARATION OF THE MYSTERY
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 al-
ways the same and equal unto the church. Howbeit there
are peculiar seasons of the manifestation and application of
a sense of it unto the souls of believers. So it is when it is
witnessed unto them, or shed abroad in their hearts by the
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 our-
selves 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 is our duty required
to dispose our hearts unto its reception. Were we diligent
in casting out all that ' filthiness and superfluity of naughti-
ness,' which corrupts our affections, and disposes the mind to
abound in vain imaginations ; were our hearts more taken off"
from the love of the world, which is exclusive of a sense of
divine love ; did we more meditate on Christ and his glory,
we should more frequently enjoy these constraining visits of
his love, than now we do. So himself expresseth it. Rev.
iii. 20. ' Behold, I stand at the door, and knock : if any man
hear my voice, and open the door, I will come in to him, and
will sup with him, and he with me.' He makes intimation
of his love and kindness unto us. But oft-times we neither
hear his voice wdien he speaks, nor do open our hearts unto
him. So do we lose that gracious refreshing sense of his
love which he expresseth in that promise, * I will sup with
him, and he shall sup with me.' No tongue can express that
heavenly communion and blessed intercourse which is inti-
mated 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 tlie
love of Christ, and the effect of it in communion with him,
by prayer and praises, is divinely set forth in the Book of
Canticles. The church therein is represented as tlie spouse
of Christ ; and as a faithful spouse she is always either soli-
OF THE PERSOX OF CHRIST, 147
citous about his love, or rejoicing in it. And when she hath
attained a sense of it, she aboundeth in invocation, admira-
tion, and praise. So doth the church of the New Testament
upon an apprehension of his love, and the unspeakable fruits
of it. * Unto him that loved 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.
(3dly.) Times of persecution for his name's sake, and for
the profession of the gospel, are another season rendering
this peculiar invocation of Christ both comely and necessary.
Two things will befall the minds of believers in such a season.
[1st.] That their thoughts will be greatly exercised about him,
and conversant with him. They cannot but continually
think and meditate on him for whom they suffer. None ever
suffered persecution on just grounds, with sincere ends, and
in a due manner, but it was so with them. The invincible
reasons they have to suffer for him, taken from his person,
love, grace, and authority, from what he is in himself, what
he hath done for them, and v/hat account of all things is to
be given unto him, do continually 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 intercourse with the Lord Christ under
their restraints and sufferings. And those who at any time
have made an entrance into such a condition, will all of
them give in the testimony of their own experience in this
matter. [2dly.] Such persons have deep and fixed apprehen- '
sions of the especial concernment which the Lord Christ hath
in them as unto their present condition ; as also of his power
to support them, or to work out their deliverance. They
know and consider, * That in all their afflictions, he is af-
flicted,' 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 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,
L 2
148 A DFXLARATION OF THE MYSTERY
-not to make especial applications continually unto him, for
those aids of grace, for those pledges of love and mercy, for
those supplies of consolation and spiritual refreshments,
which their condition calls for. Wherefore in this state, the
invocation of Christ, is the refuge and sheet-anchor of the
souls of them who truly believe in hirri. So it was unto all
tlie holy martyrs of old, and in latter ages.
This doctrine and duty is not for them who are at ease.
The afflicted, the tempted, the persecuted, the spiritually
disconsolate, 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 out-
wardly unrelievable distresses, have, as was said, left their
testimony unto this duty, and the benefits of it. The re-
freshment 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 con-
querors in all their tribulations.
(4thly.) When we have a due apprehension of the emi-
nent actings of any grace in Christ Jesus, and withal a deep
and abiding sense of our own want of the same grace, it is
a season of especial application unto 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 per-
fection. 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 exer-
cise of some of them, in a way more eminent and conspicuous
than others were exercised in. For instance ; such were his
unspeakable condescension, self-denial, and patience in suf-
ferings, 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
OF THE PERSON OF CHRIST. 149^
exercised in Christ, and withal a sense of their own defect
and want therein (conformity unto him bein^ their design),
- they cannot but apply themselves unto him in solemn invo-
cation, for a farther communication of that grace unto them,
from his stores and ftdness. And these things mutually
promote one another in us if duly attended unto. A due
sense of our own defect in any grace, will farther us in the
prospect of the glor}'^ of that grace in Christ. And a view,
a due contemplation of the glorious exercise of any grace in
him, will give us light to discover our own great defect
therein, and want thereof. Under a sense of both, an im-
mediate application unto Christ by prayer, would be an un-
speakable furtherance of our growth in grace, and conform-
ity 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 a holy admiration of,
and fervent love unto, any grace as eminently exercised 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
required ; out of a sense of the all-fulness of him, and their
own defect in that grace which was necessary unto the pe-
culiar duty 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 befall
us, wherewith he was exercised, and over which he prevailed.
(5thly.) The time of death whether natural, or violent for
his sake, is a season of the same nature. So Stephen re-
commended his departing soul into his hands with solemn
prayer. * Lord Jesus,' said he, 'receive my spirit.' To the
same purpose have been the prayers of many of his faithful
martyrs in the flames, and under the sword. In the same
manner doth the faith of innumerable holy souls work in the
midst of their death-bed groans. And the more we have
been in the exercise of faith on him in our lives, the more
ready will it be in the approaches of death, to make its re-
sort unto him in a peculiar manner.
And it may be other instances of an alike nature liiay
be given unto the same purpose.
150 A DECLARATION. OF THE MYSTERY
An answer unto an inquiry which may possibly arise
from what we have insisted on^, shall close this discourse.
For whereas the Lord Jesus Christ as mediator doth inter-
cede with the Father for us, it may be inquired. Whether
we may pray unto him, that he would so intercede on our
behalf; whether this be comprised in the duty of invocation,
or prayer unto him ?
Ans. 1. There is no precedent nor example of any such
thing, of any such prayer in the Scripture. And it is not
safe for us to venture on duties not exemplified therein.
Nor can any instance of a necessary duty be given, of whose
performance we have not an example in the Scripture.
2. In the invocation of Christ, we * honour the Son, even
as we honour the Father.' Wherefore his divine person is
therein the formal object of our faith. We 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, and terminated on his person. But as
he is in the discharge of his mediatory office, through him
* our faith and hope is in God ;' 1 Pet. i. 21. He who is the
mediator, or Jesus Christ the mediator, as God and man in
one person, is the object of all divine honour and worship.
His person, and both his natures in that person, is so the
object of religious worship. This is that which we are in
tlie 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 account but of the divine nature, is in itself a contra-
diction, and in them that do it idolatry. Had the Son of
God never been incarnate, he had been the object of all di-
vine worship. And could there have been a mediator be-
tween God and us, who was not God also, he could never
have been the object of any divine worship or invocation.
Wherefore Christ the mediator, God and man in one person,
is in all thinps to be honoured even as we honour the Fa-
ther ; but it is as he is God equal with the Father, and not
as mediator, in which respect he is inferior unto him. With
OF THE PERSON OF CHRIST. 151
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.
HVie principle of the assignation of divine honour unto the person if Christy
in both the branches of it ; ivhich is faith in him.
The principle and spring of this assignation of divine ho-
nour 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 justifica-
tion 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 intended. It is not my design to con-
tend with any, nor expressly to confute such ungrateful
opinions, such pernicious errors. Such this is, which being
pursued in its proper tendency, strikes at the very founda-
tion of Christian religion. For it at once deprives us of all
contribution of li2:ht and truth from the Old Testament.
Somewhat I have spoken before of the faith of the saints of
old concerning him. I shall now, therefore, only confirm the
truth, by some principles which are fundamental in the faith
of the gospel.
1. The first promise. Gen. iii. 15. truly called Upwrevav-
yiXcov, was revealed, proposed, and given, as containing and
expressing the only means of delivery from that apostacy
from God, with all the effects of it, under which our first
parents, and all their posterity were cast by sin. The de-
struction of Satan and his work in his introduction of the
state of sin, by a saviour and deliverer was prepared and
provided for in it. This is the very foundation of the faith
152 A DECLARATION OF THE MYSTERf
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 Tes-
tament must be rejected as useless, and no foundation be
left in the truth of God, for the introduction of the New.
2. It was the person of Christ, his incarnation and medi-
ation, that were promised under the name of the ' seed of the
woman,' and the work he should do in 'breaking the head of
the serpent,' with the way whereby he should do it, in suf-
fering, by his power. The accomplishment hereof was in
God's sending; his Son in the likeness of sinful flesh, in the
fulness of time, made under the law, or by his manifestation
in the flesh, to destroy the works of the devil. So is this
promise interpreted. Gal. iii. 10. iv. 4. Heb. ii. 14 — 16.
1 John iii. 8. This cannot be denied but upon one of these
two grounds.
(1.) That nothing is intended in that divine revelation,
but only a natural enmity that is between mankind and ser-
pents. But this is so foolish an imagination, that tlie 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 con-
cerneth the nature and consequence of that sin, is everted
hereby. And whereas the foundation of all God's future
dealing with them and their posterity is plainly expressed
herein, it is turned into that which is ludicrous, and of very
little concernment in human life. For such is the enmity
between mankind and serpents, which not one in a million
know any thing of, or are troubled with. This is but to lay
the axe of atheism unto all religion built on divine revela-
tion. 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
whereinto they had cast themselves by their sin and apos-
tacy. Wherefore they must be esteemed to be left abso-
lutely under the curse, as the angels were that fell, which is
to root all religion 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
OF THE PERSON OF CHRIST. 153
/
promised. But whereas they were to be wrought by the
* seed of the woman,' if this were not that Christ in whom
we do believe, there was 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.
3. This promise was confirmed, and the way of the de-
liverance of the church by virtue of it declared in the insti-
tution of expiatory sacrifices. God in them and by them
declared from the beginning, that * without shedding of.
blood there was no remission ;' that atonement for sin was
to be made by substitution and satisfaction. With respect
unto them, the Lord Christ was called * the Lamb of God/
even as he took away the sins of the world by the sacrifice
of himself; John i. 29. For we * were redeemed with the
precious blood of Christ, as of a lamb without blemish and
without spot ;' I Pet. i. 19. Wherein the Holy Spirit refers
unto the institution and nature of sacrifices from the begin-
ning. And he is thence represented in heaven 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 sacrifices were of divine institution or the
invention of men. And it is so amongst others for the reasons
ensuing.
(1.) On the supposition that they were of men's finding
out, and voluntary observation, without any previous divine
revelation, it must be granted that the foundation of all ac-
ceptable religion in the world, w^as laid in, and resolved into,
the wisdom and wills of men, and not into the wisdom, au-
thority, 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 esta-
blish his own institutions with additions unto them of the
same kind, but set his seal and approbation unio the in-
154 A DECLARATION OF THE MYSTERY
ventions of men. But this is contrary unto natural light,
and the whole current of Scripture revelations.
(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 ac-
ceptance with God, did depend. Remove this consideration
from them, and they were as irrational a service, as unbe-
coming the divine nature, as any thing that reasonable crea-
tures 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 per-
son of any ordinary understanding, could now suppose them
a meet service whereby to glorify the divine nature. Be-
sides, all expiatory sacrifices were of the same nature, and
of the same use, both before and after the giving of the law.
But that all those afterward were typical of the sacrifice of
Christ, the apostle demonstrates at large in his Epistle unto
the Hebrews. The inquiry therefore is, whether this blessed
prefiguration of the Lord Christ and his sacrifice, as he was
the Lamb of God taking away the sin of the world, was an
effect of the wisdom, goodness, and will of God, or of the
wills and inventions of men. And let it be considered also,
that these men who are supposed to be the authors of this
wonderful representation of the Lord,Christ and his sacrifice,
did indeed know little of them, or as the asserters of this
opinion imagine nothing at all. To suppose that those who
knew no more of Christ than they could learn from the first
promise, which, as some think was nothing at all, should of
their own heads find out and appoint this divine service,
which consisted only in the prefiguration of him and his sa-
crifice, 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 four thousand years, is to in-
dulge unto thoug-hts deviating: from all rules of sobrietv.
He that sees not a divine wisdom in this institution, hath
scarce seriously exercised his thoughts about it. But I
have elsewhere considered the causes and orio;inal of these
sacrifices, and shall not therefore farther insist upon them.
4, Our first parents and all tjreir 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,
OF THE PERSON OF CHRIST. 155
and were thereon justified before God. 1 confess we have
not infallible assurance of any who did so in particular, but
those who are mentioned by name in Scripture, as Abel,
Enoch, Noah, and some others. But to question it concern-
ing 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 ac-
cording 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 promise,
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 con-
firms 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 in this promise the way expressed which God
in his wisdom and grace had provided for their deliverance,
we have proved before. To forsake this way, and to betake
themselves unto any other, whereof he had made no men-
tion or revelation unto them, was to reject his authority and
grace.
As for those who are otherwise minded, it is incumbent
on them directly to prove these three things.
(1.) That there is another way, that there are other
means for the justification and salvation of sinners, than
that revealed, declared, and proposed in that first promise.
And when this is done, they must shew to what end on that
supposition the promise itself was given, seeing the end of
it is evacuated.
(2.) That upon a supposition that God had revealed in
the promise the way and means of our deliverance from the
curse and state of sin, it was lawful unto men to forsake it,
and to betake themselves unto another way, witliout any su-
156 A DECLARATION OF THE MYSTERY
pernatural revelation for their guidance. For if it was not,
their relinquishment of the promise was no less apostacy
from God in the revelation of himself in away 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 princi-
ples, the other by external declaration, nor could it-other-
wise be. Or,
(3.) That there was some other way of the participation
of the benefits of this promise, besides faith in it, or in him
who was promised therein; seeing the apostle hath declared
that no promise will profit them, ' by whom it is not mixed
with faith ;' Heb. iv. 2. Unless these things 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.
5. The declaration of this promise before the giving of
the law with the nature and ends of it, as also the use of
sacrifices whereby it was confirmed, was committed unto the
ordinary ministry of our first parents and their godly poste-
rity, and the extraordinary ministry of the prophets which
God raised up among them. For God spake of our re-
demption 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 will of God. than that they
should in their several capacities, communicate the know-
ledge of this promise unto all in whom they were concerned.
To suppose that our first parents who received this promise,
and those unto whom they first declared it, looking on it as
the only foundation of their acceptance with God, and de-
liverance from the curse, were negligent in the declaration
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 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 righteousness which is by faith, in himself;
Heb. xi. 7.
6. All the promises that God gave afterward unto the
OF THE PERSOX OF CHRIST. 157
church under the Old Testament, before and after giving
the law, all the covenants that he entered into with particu-
lar persons, or the whole congregation of believers, were all
of them declarations and confirmations of this first promise,
or the way of salvation by the mediation of his Son, be-
coming the seed of the woman to break the head of the ser-
pent, and to v/ork 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 unprofita-
ble unto them who are otherwise minded. Sundry promises
concerning temporal things were on various occasions super-
added 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
concerning temporal things. But to suppose that all those re-
velations 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 de-
privations 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 sup-
position of it. In some of them there was an ampliation of
grace in the more full declaration of the nature of this pro-
mise, as well as an application unto their persons unto whom
they were made. Such was the promise made unto Abra-
ham, which had a direct respect unto Christ as the apostle
proveth. Gal. iii, 4.
7. Those who voluntarily through the contempt of God
and divine grace fell off from the knowledge and faitli 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 apostatize from Christian religion after its revela-
tion and profession. And although this proved in process
158 A DECLARATION OF THE MYSTERY
of time, both before and after the flood, to be the condition
of the generality of mankind, yet is it in vain to seek after
the means of salvation among them, who had voluntarily re-
jected 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
holiness of God, than to imagine that he would grant other
ways of salvation unto them, who had rejected that only one
which he had provided, which was by faith in Christ, as re-
vealed in that first promise.
8. 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 salva-
tion 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
benefits of that promise, or of his work of mediation, but by
faith in him as so promised. There Vvas therefore faith in
him required from the foundation of the world ; that is, from
the entrance of sin. And how this faith respected his per-
son hath been before declared. Now faith in him as pro-
mised 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 difier only with respect
unto the economy of times which God disposed at his plea-
sure. Hence the efficacy of his mediation 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 per-
son in his incarnation, and therein the determination of the
individual person promised from the beginning, through the
actual accomplishment 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
OF THE PERSON OF CHRIST. 159
manifestly revealed 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 evangelical. To belive in him, to believe on
his name, is that signal especial duty which is now required
of us.
Wherefore the ground of the actual assignation of divine
honour unto the person of Christ in both branches of it,
adoration and invocation, is faith in him. So he said unto
the blind man whose eyes he opened, * Believest thou on tlie
Son of God ?^ John ix. 35. And he said, * Lord, I believe,
and he worshipped him ;' ver. 38. All divine worship or ado-
ration, is a consequent effect and fruit of faith. So also is
invocation; for *How shall they call on him in whom they
have not believed ?' Rom. x. 14. Him, in whom we believe,
we ought to adore and invocate. For these are the princi-
pal 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 peculiarly depend on the performance or nonperform-
ance of it, than on any other duty whatever. For constantly
under those terms is it prescribed unto us. *He that be-
lieveth on the Son hath everlasting life ; and he that be-
lieveth not the Son shall not see life, but the wrath of God
abideth on him ;' John iii. 36. Wherefore the nature and ex-
ercise of this faith must be inquired into.
[1.] There is a faith which is exercised towards those by
whom 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 is it explained by the apostle,
Acts xxvi. 27. ' King Agrippa, believest thou the prophets?
I know that thou believest.' He believed that they were
160 A DECLARATION OF THE MYSTERY
sent of God, and that the word they spake was from him;
otherwise, there was no believing of them who were dead so
many ages before.
And this is all the faith in Christ himself which some
will allow. To believe in Christ, they say, is only to be-
lieve 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 trufeh of the
gospel as revealed by Christ, is with them the whole of that
faith in Christ Jesus which is required of us.
Of all that poison which at this day is diffused in the
minds of men corrupting them from the mystery of the gos-
pel, there is no part that is more pernicious than this one
perverse imagination, that to believe in Christ is nothing at
all but to believe the doctrine of the gospel, which yet we
e'rant is included therein. For as it allows the considera-
tion 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 foundation of the relation of the church
unto him, and salvation by him.
That which suits my present design, is to evince that it
is the person of Christ which is the first and principal ob-
ject 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 righ-
teousness, life, and salvation ; for a blessed resurrection and
eternal reward. This I shall first manifest from some few
of those multiplied testimonies, wherein this truth is de-
clared, and whereby it is confirmed, as also with some ar-
guments taken from them, and then proceed to ^declare the
ground, nature, and exercise of this faith itself.
1st. As unto the testimonies confirming this truth, it must
be observed of them all in general, that wherever faith is re-
quired towards our Lord Jesus Christ, it is still called believ-
ing 'in him,' or 'on his name,' according as faith in God ab-
solutely 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
OF THE PERSON OF CHKIST. 161
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
w^hich he did utterly detest ; 1 Cor. i. 13. 15.
For the places themselves the reader may consult among
others, John i. 12. iii. 16. 18. 36. vi. 29. 35. 41. vii. 38, 39.
Acts xiv. 23. xvi. 31. xix. 4. xxiv. 24. xxvi. 18. Rom. iii.
26. ix. 33. 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 faith in God, and of another in Christ, or of a
distinct way of their exercise.
Wherefore, as faith divine is fixed on, and terminated in,
the person of the Father ; so is it likewise distinctly in and
on the person of the Son ; and it was to evidence his divine
nature unto them which is the ground and reason of their
faith, that he gave his command unto his disciples. This
he farther testifies, ver. 9 — 11. And as unto the exercise
of this faith, it respected the relief of their souls under trou-
bles, fears, and disconsolations. * Let not your heart be trou-
bled^ 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 divine power, as
whereby we may be supported and delivered. And we have
herein the whole of what we plead. Divine faith acted dis-
tinctly 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
believeth in me, though he were dead, yet shall he live:
and whosoever liveth and believeth in me, shall never die.
VOL. XII, M
162 A DECLARATION OF THE MYSTERY
Believes! thou this ?' vvhereunto she answers, 'Yea, Lord; I
believe that thou art the Christ, the Son of God.' His person
was the object of her faith, and her belief in him comprised
a trust for all spiritual 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.
11. 20. ' The life which I now live in the flesh, I live by the
faith of the Son of God, who loved me, and gave himself for
me.' That faith he asserts which is the cause of our spi-
ritual life; that life unto God, which we lead in the flesh, or
whilst we are in the body not yet admitted unto sight and
enjoyment. Of this faith the Son of God is both the au-
thor 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 him-
self for me.' For this is that which doth powerfully in-
fluence our hearts to fix our faith in him and on him. And
that person who so loved us, is the same in whom we do be-
lieve. If his person was the seat of his own love, it is the
object of our faith. And this faith is not only our duty, but
our life. He that hath it not, is dead in the sight of God.
But I hope it is not yet necessary to multiply testimonies
to prove it our duty to believe in Jesus Christ ; that is, to
believe in the person of the Son of God ; for other faith in
Christ there is none, yet I shall add one or two considerations
in the confirmation of it.
1st. There is no more necessary hereunto, namely, to
prove the person of Christ the Son of God to be the proper
and distinct object of faith divine, than what we have al-
ready demonstrated 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 cannot, we ought not to call on him in
whom we do not, we oug-ht 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 doctrine we
are obliged to believe, on them we ought to call also. And
OF THE PKHSON OF CHRIST. 163
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 pro-
ceedeth 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 dependance 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, incor-
porated into one mystical body with him. It is thereby
that he dwells in them, and they in him. By this alone are
all supplies of grace derived from him unto the whole body.
Deny his person to be the proper and immediate object of
this faith, and all these things are utterly overthrown; that
is, the whole spiritual life and eternal salvation of the church.
This faith in the person 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.
(1st.) As it respects his person absolutely. (2dly.) As he
is considered in the discharge of the office of mediation.
(1st.) In the first sense faith is placed absolutely and
ultimately on the person of Christ, even as on the person of
the Father. He counts it no robbery herein to be equal
with the Father. And the reason hereof is because the divine
nature itself is the proper 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. [1st.] That each per-
son is equally the object of our faith, because equally parti-
cipant of that nature which is the formal reason and object
of it. [2dly.] It follows also, that in acting faith on, and
ascribing therewithal divine honour unto, any one person,
the other are not excluded, yea, they are included therein.
M 2
164 A DECLARATION OF THE MYSTERY
For by reason of the mutual inbeing 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 Fa-
ther; he that honoureth the Son, honoureth the Father, for
he and the Father are one/
And to clear our present design, three things may be
observed from hence, namely, that the divine nature, with all
its essential properties, is the formal reason, and only ground
of divine faith. As,
1st. That the Lord Christ is not the absolute and ultimate
object of our faith, any otherwise but under this considera-
tion, of his being partaker of the nature of God, of his being
in the form of God, and equal unto him. Without this, to
place our faith in him would be robbery and sacrilege ; as
is all the pretended faith of them, who believe not his divine
person.
2dly. There is no derogation from the hoiiour and glory
of the Father, not the least diversion of any one signal act of
duty from him, nor from the Holy Spirit, by the especial
actings of faith on the person of Christ. For all divine ho-
nour 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.
3dly. Hence it appears what is that especial acting of faith
on the person of Christ which we intend, and which in the
Scripture is given in charge unto us, as indispensably ne-
cessary unto our salvation. And there are three things to
be considered in it.
(1st.) That his divine nature is the proper formal object
of this faith, on the consideration whereof alone, it is fixed
on him. If you ask a reason why I believe on the Son of
God ; if you intend what cause I have for it, what motives
unto it, I shall answer, it is because of what he hath done
for me, whereof afterward ; so doth the apostle. Gal. ii. 20.
But if you intend, what is the formal reason, ground, and
warranty whereon I thus believe in him, or place my trust
and confidence in him, I say it is only this, that he is * over
all God blessed for ever;' and were he not so, I could not
OF THE PERSON OF CHRIST. 165
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.
(2dly.) 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 placing our faith on him, we consider him as God and
man in one and the same person. We believe in him be-
cause 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 renders it peculiar, and limits or determines it unto his
person, because he only is so ; the Father is not, nor the Holy
Spirit. That faith which hath the person of God and man
for its object, is peculiarly and distinctly placed on Christ.
(3dly.) The motives unto this distinct acting of faith on
his person, are always to be considered, as those also which
render this faith peculiar. For the things which Christ
hath done for us, which are the motives of our faith in him,
were peculiar unto him alone, as in the place before quoted.
Gal. ii. 20. Such are all the works of his mediation, with
all the fruits of them whereof we are made partakers. So
God, in the first command, wherein he requires all faith,
love, and obedience from the church, enforced it with the
consideration of a signal benefit which it had received, and
therein a type of all spiritual and eternal mercies, Exod.
XX. 23. Herfce two things are evident which clearly state
this matter.
[1st.] 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 peculiarly fixed on Christ, with respect unto his person
as God and man, and the motives unto it, in the acts and
benefits of his mediation.
[2dly.] All of Christ is considered and glorified in this act-
ing of faith on him. His divine nature, as the formal cause
of it; his divine entire person God and man, as its proper
object ; and the benefits of his mediation, as the especial
motives thereunto.
166 A DECLARATION OF THE MYSTERY
This faith in the person of Christ is the spring and foun-
tain of our spiritual life. We live by the faith of the Son
of God. In and by the actings hereof is it preserved, in-
creased, and strengthened. * For he is our life ;' Col. ii. 4.
and all supplies of it are derived from him by the actings
of faith in him. We receive the forgiveness of sins, and an
inheritance among them that are sanctified, * by the faith
that is in him;' Acts xxvi. 18. Hereby do we abide in him,
"without which we can do nothing; John xv. 5. Hereby is
our peace with God maintained. * For he is our peace;'
Eph.ii. 14. And in him we have peace according to his pro-
mise, John xvi. 33. all strength for the mortification of sin,
for the conquest of temptations, all our increase and growth
in grace, depend on the constant actings 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 on our behalf,
especially in his giving himself for us, and our redemption
by his blood, is the great motive thereunto. They whose
hearts are not deeply affected 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 on our souls ;
unless we are deeply affected with it, our faith in him would
be weak and wavering, or rather none at all. The due re-
membrance of what the blessed Lord Jesus hath done for us ;
of the ineffable love which was the spring, cause, and foun-
tain 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 warranty for our
so doing. This is that from whence he is the due and pro-
per object of all divine faith and worship. From the power
and virtue thereof do we expect and receive all those things
which in our believing on him we seek after ; for none but
God can bestow them on us, or work them in us. There is
in all the actings of our faith on him, the voice of the con-
fession 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 divine
OF THE PERSON OF CliillST. 167
worship, and wherein he wrought all those things which are
the motives thereunto, is the object of this faith, which giv(5s
its difference and distinction from faith in God in general,
and faith in the person of the Father, as the fountain of
grace, love, and power.
(2dly.) Faith is acted on Christ under the formal notion
of mediator between God and man. So it is expressed, 1 Pet.
i. 21. ' 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 not contrary unto that before described, nor in-
consistent with it, though it be distinct from it. To deny
the person of Christ to fall under this double consideration,
of a divine person absolutely, wherein he is 'overall, God
blessed for ever,' and as manifested in the flesh, exercising
the office of mediator between God and man, is to renounce
the gospel. And, according unto the variety of these re-
spects, so are the actings of faith various; some on him ab-
solutely, on the motives of his mediation ; some on him as
mediator only. And how necessary this variety is unto the
life, supportment, and comfort of believers, they all know
in some measure who are so. -See our exposition on Heb.
i. 1 — 3. Sometimes faith considers him as on the throne ;
sometimes as standing at the right hand of God ; sometimes
as the mediator between God and man, the man Christ Je-
sus. Sometimes his glorious power; sometimes his infinite
condescension 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
by one Spirit unto the Father;' Eph. ii. 18. So he is the way
whereby we go to God; John xiv. 6. See Heb. x. 19 — 21.
And this also is faith in him, because he is the immediate,
though not the ultimate object of it; Acts xxvi. 18.
168 A DECLARATION OF THE MYSTERY
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 altliough it is also the principle 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 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. x.' 19. 21, 22.
1 John i. 2.
No comfortable refreshing thoughts oi^ God, no warrant-
able or acceptable boldness in an approach and access unto
him, can any one entertain or receive, but in this exercise
of faith on Christ as the mediator between God and man.
And if in the practice of religion, this regard of faith unto
him, this acting of faith on God through him, be not the
principle whereby the whole is animated and guided, Chris-
tianity is renounced, and the vain cloud of natural religion
embraced in the room of it. Not a verbal mention of him,
but the real intention of heart to come unto God by him is
required of us ; and thereinto all expectation of acceptance
with God, as unto our persons or duties is resolved.
We have had great endeavours of late by the Socinians
to set forth and adorn a natural religion^ as if it were sufficient
unto all ends of our living unto God. But as most of its
pretended ornaments are stolen from the gospel, or are
framed in an emanation of light from it, such as nature of it-
self could not rise unto ; so the whole proceeds from a dis-
like of the mediation 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 no-
tions 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 ge-
nuine and from above. And let them take heed who find
their heart remiss or cold in this exercise of it. When men
begin to satisfy themselves with general hopes of mercy in
OF THE PERSON OF CHJIIST. 169
God without a continual respect unto the interposition and
mediation of Christ, whereinto their hope and trust is re-
solved, there is a decay in their faith, and proportionably in
all other evangelical graces also. Herein lies the my&tery
of Christian religion, which the world seems to be almost
weary of.
CHAP. XL
Obedience unto Christ ; the nature and causes of it.
All holy obedience both internal and external is that which
we proposed as the second part of our religious regard unto
the person of Christ. His great injunction unto his disci-
ples is, * That they keep his commandments,* without which,
none are so.
Some say the Lord Christ is to be considered as a law-
giver, and the gospel as a new law given by him, whereby
our obedience unto him is to be regulated. Some absolutely
deny it, and will not grant the gospel in any sense to be a
new law. And many dispute about these things, whilst
obedience itself is on all hands generally neglected. But
this is that wherein our principal concernment doth lie. I
shall not therefore at present immix myself in any needless
disputations. Those things wherein the nature and neces-
sity of our obedience unto him is concerned, shall be briefly
declared.
The law under the Old Testament taken generally had
two parts. (1.) The moral preceptive part of it; and, (2.)
The institutions of worship appointed forthat season. These
are jointly and distinctly called the law.
(1.) 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 man-
ner beyond what it prescribed. Any such supposition is con-
170 A DECLARATION OF THE MYSTERY
trary to the wisdom and holiness of God in giving the lavv^
and inconsistent with the nature of the law itself. For God
never required less of us in the law than all that was due
unto him. And his prescription of it, included all circum-
stances and causes that might render any duty at any time
necessary in the nature or 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, * 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 re-
quired by the love of God or our neighbour. Wherefore,
no additions were made unto the preceptive part of the law
by our Saviour, nor counsels given by him for the perform-
ance of more than it did require.
In this regard the gospel is no new law, only the duties
of the moral and eternal law, are plainly declared in the
doctrine of it, enforced in its motives, and directed as to
their manner and end. Nor in this sense did the Lord Christ
ever declare himself to be anew lawgiver; yea, he declares
the contrary, that he came to confirm the old ; Matt. v. 17.
(2.) The law may be considered, as containing the insti-
tutions of worship, which were given in Horeb by Moses,
with other statutes and judgments. It was in this sense abo-
lished by Christ. For the things themselves were appointed,
but unto the time of reformation. And thereon as the su-
preme Lord and lawgiver of the gospel church, he gave anew
law of worship, consisting in several institutions and ordi-
nances of worship thereunto belonging. SeeHeb.iii. 3 — 6.
and our exposition of that place.
Obedience unto the Lord Christ may be considered with
respect 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
nature of it.
[1.] Obedience unto Christ doth not consist merely in
doing the things which he requireth. So far the church
under the Old Testament was obliged to yield obedience
unto Moses ; and we are yet so unto the prophets and apo-
stles. This is done, or may be so, with respect unto any
subordinate directive cause of our obedience, when it is not
OF THE PERSON OF CHRIST. 171
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 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 con-
tains the formal reason of all religious obedience. The So-
cinians pretend highly unto obedience to the precepts of
Christ ; but all obedience unto Christ himself they utterly
overthrow. The obedience they pretend unto him, is but
obeying God the Father according to his commands ; but
they take away the foundation of all obedience unto his
person, by denying his divine nature. And all religious
obedience unto any, who is not 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
obedience as mediator.
1st. In that by the supreme authority over the church
wherewith he was vested, he hath confirmed all the com-
mands 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 commandment of the moral law ; * thou shalt love
thy neighbour as thyself.' Hence the apostle calls it an old
and new commandment ; 1 John ii. 7, 8.
This law was given unto the church under the Old Tes-
tament in the hand of a mediator, that is, of Moses ; Gal.
iii. 19. It had an originalpower of obliging all mankind unto
obedience from its first institution or prescription in our
creation ; which it never lost nor abated in. Howbeit the
church was obliged to have a respect 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 judg-
172 A DECLARATiaN OF THE MYSTERY
ments inseparable from it. But the same law continueth
still in its original authority and power, which it had from
the beginning, to oblige all indispensably unto obedience
Howbeit as the church of Israel as such, was not obliged
unto 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 confirmed unto us in the hand of our Me-
diator. 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 motives 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 ac-
ceptable unto God.
They do therefore for the most part but deceive them-
selves and others, who talk so loudly about moral duties.
I know of none that are acceptable unto God, which are
not only materially, but formally so, and no more.
If the obligation they own unto them, be only the ori-
ginal 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 duties which the moral law requireth, proceeding
from, and performed by, faith in Christ, upon the grounds
of the love of God in him, and grace received from him, then
are they duties purely evangelical. And although the law
hath never lost, nor ever can lose its original power of oblig-
ing us unto universal obedience, as we are reasonable crea-
tures ; yet is our obedience unto it as Christians, as believers,
immediately influenced by its confirmation unto the evan-
gelical church in the hand of our Mediator. For,
2dly. 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 unto them that are called unto the faith of the gos-
pel, the authority of Christ doth immediately affect their
minds and consciences. ' He feeds' or rules his people * in
OF THE PERSON OF CHRIST. 173
the strength of the Lord, in the majesty of the name of the
Lord his God;' Mich. v. 4. All the authority and majesty
of God, is in him and with him ; so of old, as the great angel
of God's presence, he was in the church in the wilderness
with a delegated power ; Exod. xxiii. 20—22. ' Behold I
send an angel before thee to keep thee in the way, and to
bring thee into the place which 1 have prepared. Beware
of him and obey his voice, provoke him not, for he will not
pardon your transgressions, for my name is in him. But if
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.' Nevertheless he acts herein as the angel of
God, with power and authority delegated from him. So is
he still immediately present with the church requiring obe-
dience in the name and majesty of God.
3dly. 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), * but
hath committed 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 imme-
diately in his own person, judgeth all in him ; 1 Pet. i. 17.
* If ye call on the Father, who without respect of persons
judgeth according to every man's 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 then every one of us shall give ac-
count 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 also judged by
God himself, and give an account of ourselves unto him.
And as this doth undeniably prove and confirm the divine
nature of Christ, without the faith whereof, there is neither
174 A DECLARATION OF THE MYSTERY
cogency in the apostle's testimony, nor force in his arguing;
so he declares that God judgeth us only in and by him. In
this regard of our moral obedience unto Christ, lies the way
"whereby God will be glorified.
[2.] All things are yet more plain with respect unto
institutions of divine worship. The appointment of all divine
ordinances under the New Testament, was his especial pro-
vince and work, as the Son and Lord over his own house.
And obedience unto him in the observance of them is that
which he gives in especial charge unto all his disciples.
Matt, xxviii. 18 — 20. And it is nothing but a loss of that
subjection of soul and conscience unto him, which is indis-
pensably 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 obligation on our consciences an-
tecedent 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 person of Christ ; which is
love. Its truth and reality vindicated.
That which doth enliven and animate the obedience whereof
we have discoursed, is love. This himself makes the foun-
dation of all that is acceptable unto him. * If,' saith he, 'ye
love me, keep my commandments ;' John xiv. 15. As he
distinguisheth 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 expresseth on both sides. ' If a man love
OF tup: person of christ. 175
me, he will keep my words; and he that loveth me not
keepeth not my sayings f ver. 23, 24.
In the Old Testament the love of God was the life and
substance of all obedience. ' Thou shalt love the Lord thy
God with all thy heart, with all thy soul, thy mind and
strength,' was the sum of the law. This includes in it all
obedience, and where it is genuine, will produce all the fruits
of it. And where it was not, no multiplication of duties
was accepted with him. But this in general we do not now
treat of.
That the person of Christ is the especial object of this
divine love, which is the fire that kindles the sacrifice of our
obedience unto him ; this is that alone which at present I
design to demonstrate.
The apostle hath recorded a very severe denunciation of
divine wrath against all that love him not. * If any man
love not the Lord Jesus Christ, let him be anathema, 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
people shall say. Amen ;' Deut. 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 Christians, can deny in words at least, but that we ought
with all our hearts to love the Lord Jesus Christ.
I do not so distinguish love from obedience as though it
were not itself a part, yea, the chiefest part of our obedience.
So is faith also, yet is it constantly distinguished from obe-
dience 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 love unto Christ,
do yet evidence that they love him not, it is that which the
Scripture testifieth, and continual experience doth proclaim.
If an application of this charge had been made unto them
whose 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.
176 A DECLARATION OF THE MYSTERY
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 pre-
judicial aiKi 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, tv cKp^apala; without dissimulation
or doubling, without pretences and aims at other ends, with-
out a mixture of corrupt affections ; that is sincerity ; Eph,
vi. 24. It was prophesied of him, that many who were
strangers unto his grace, should lie unto him ; Psal. xviii.44.
Qb wny "iD3 >iD) 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 Chris-
tians in the w'orld, 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 there-
fore he himself hath prescribed this rule unto all who would
be esteemed his disciples, 'If ye Jove me, keep my com-
mandments ;' we may safely conclude all who live in a neg-
lect of his commands, whatever they pretend or profess, they
love him not. And the satisfaction which men, through
much darkness, and many corrupt prejudices, have attained
unto in the profession of Christian religion,''without an in-
ternal, 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
thiere is, or may be, a false love unto him also. The persons
m whom it is, may in some measure be sincere, and yet their
OF THE PERSON OF CHRIST. 177
love unto Christ may not be pure, nor sincere, such as an-
swers the principles and rules of the gospel. And as many-
deceive others, so some deceive themselves in this matter.
They may think that they love Christ, but indeed do not so.
And this I shall manifest in some few instances.
(1.) That love is not sincere and incorrupt, which pro-
ceedeth 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 con-
cerning 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 doat upon them. So
some think of Christ only as a glorious person exalted in
heaven at the right hand of God, without farther apprehen-
sions of his natures and offices. So the Roman missionaries
represented him unto some of the Indians; concealing from
them his cross and sufferings. But every false notion con-
cerning his person or his grace, what he is, hath done, or
doth, corrupts the love that is pretended unto him. Shall
we think that they love Christ by whom his divine nature is
denied? Or that those do so who disbelieve the reality of
his human nature ? Or those by whom the union of both
in the same person is rejected? There cannot be true evan-
gelical 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 worship him, according unto our own imaginations.
From the Scripture are we to derive all the principles and
motives of our love. If either the acts or effects of it
will not endure a trial thereby, they are false and counterfeit,
VOL. XII. N
178 A DECLARATION OF THE MYSTERY
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 representations of him, and what they
suppose he is concerned in. For although they express their
devotion with great appearance of ardent affections, under
all outvi'ard signs of them, in adorations, kissings, prostra-
tions, with sighs and tears ; yet all this while it is not Christ
which they thus cleave unto, but a cloud of their own ima-
ginations, wherewith their carnal minds are pleased and af-
fected. 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, and saith, * deliver
me, for thou art my God ;' Isa. xliv. 17. The authors of
this superstition, whereby the love of innumerable poor
souls, is depraved and abused, do first frame in their minds
what they suppose may solicit or draw out the natural and
carnal affections of men unto it, and then outwardly repre-
sent it as an object for them. Wherefore some of their re-
presentations 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
endeavoured rather to express out of their fancy, than declare
out of their experience. Raptures, ecstasies, self-annihi-
lations, immediate adhesions and enjoyments, without any
act of the understanding, and with a multitude of other
swelling words of vanity, they labour to set off what they
fancy to be divine love. But there wants not evidences of
truth sufficient to defeat these pretences, be they never so
specious or glorious. For,
[1.] As it is by them described, it exceedeth all Scripture
precedents. For men to assume unto themselves an ap-
OF THE PERSON OF CHRIST. 170
prehension that they love Christ in another manner and
kind, in a higher degree at least, and thence, to enjoy
more intimacy with him, more love from him, than did any
of the apostles, John, or Paul, or Peter, or any other of
those holy ones, whose love unto him is recorded in the
Scripture, is intolerable vanity and presumption. 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
command, promise, or rule of the Scripture. As it is with-
out precedent, so it is without precept. And hereby, whe-
ther we will or no, all our graces and duties must be tried,
as unto any acceptation with God. Whatever pretends to
exceed the direction of the word, may safely be rejected,
cannot safely be admitted. Whatever enthusiasms or pre-
tended inspirations may be pleaded, for the singular prac-
tice of what is prescribed in the Scripture, yet none can be
allowed for an approved principle of what is not so pre-
scribed. Whatever exceeds the bounds thereof, is resolved
into the testimony of every distempered imagination. 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
suited 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 up a divine love by an immediate adhesion of the
will and the affections unto God, without any actings of the
mind and understanding; at all. Love indeed is the reg^ular
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 disturbs all their regular actings, and renders them of
little or no use in that, which without their due exercise,
is nothing but fancy. And hence it is, that under pre-
tence of this love, sundry persons among them, yea, all
' N 2
180 A DECLARATION OF THE MYSTEUY
that have pretended unto it, have fallen into such ridiculous
excessesand open delusions, as sufficiently discoverthe vanity
of the love itself pretended by them.
Wherefore we plead for no other love unto the person of
Christ, but what the Scripture warrants as unto its nature,
what the gospel requireth of us as our duty, what the natural
faculties of our minds are suited unto, and given us for,
what they are enabled unto by grace, and without which in
some degree of sincerity, no man can yield acceptable obe-
dience unto him.
These things being premised, that which we assert is,
that there is and ought to be in all believers, a religious
gracious love unto the person of Christ, distinct from, and
the reason of their obedience unto his commands; that is, it
is distinct from all other commands ; but is also itself com-
manded 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 be-
lieve cannot apprehend that they understand any thing of
faith, or love of Christ, or themselves, by whom it is called
in question. If therefore 1 should enlarge on this subject,
a 2;reat part of the doctrine of the Scripture from first to last
must be represented, and a transcript of the hearts of be-
lievers, 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 nature of that
love in us ; what are the grounds of it, and the motives unto
it, in them that do believe.
In reference unto the first of these, the ensuing position
shall be the subject of the remainder of this chapter.
The person of Christ is the principal object of the love
of God, and of the whole creation participant of his image.
The reason why I thus extend the assertion, will appear in
the declaration 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
OF THE PERSON OF CHRIST. 181
Father, he is the first, necessary, adequate, complete object
of the whole love of the Father. Hence he says of himself,
ihat * 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 compla-
cency 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 Father, 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 begotten Son. The Father
loves, and cannot but love, his own nature and essential
image in him.
Herein originally is God love. * For God is love ;' 1 John
iv. 8. This is the fountain and prototype of all love, as being
eternal and necessary. All other acts of love are in God
but emanations from hence, and effects of it. As he 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, where-
by somewhat of it is outwardly expressed. And all love in
the creation was introduced from this fountain, to give a
shadow and resemblance of it.
Love is that which contemplative men have always al-
most adored. Many things have they spoken to evince it
to be the light, life, lustre, and glory of the whole creation.
But the original and pattern of it was always hid from the
wisest philosophers of old. Something they reached after
about God's love unto himself, with rest and complacency
in his own infinite excellencies. But of this ineffable, mu-
tual love of the Father and the Son, both in and by that
Spirit which proceeds from them both, they had neither ap-
prehension nor conjecture. Yet as herein doth the principal
part (if we may so speak) of the blessedness of the holy God
consist, so is it the only fountain and prototype of all that is
truly called love. A blessing and glory which the creation
had never been made partaker of, but only to express, ac-
182 A DECLARATION OF THE MYSTERY
cording 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 righteous-
ness ; and he implanted love in our natures, to express this
eternal mutual love of the holy persons of the Trinity. But
we must leave it under the veil of infinite incomprehensible-
ness 'y though admiration and adoration of it be not without
the highest spiritual satisfaction.
Again, He is the peculiar object of the love of the Fa-
ther, 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 object of that love of the Father which is * ad
intra,' a natural necessary act of the divine essence in its
distinct personal existence : and the person of Christ as in-
carnate, as clothed with human nature, is the first and full
object of the love of the Father in those acts of it, which are
* ad extra,' or are towards 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 delighteth ;' Isa. xlii. 1. The delight of
the. soul of God, his rest and complacency, which are the
great effects of love, are in the Lord Christ as his elect and
servant in the work of mediation. And the testimony hereof
he renewed twice from heaven afterward ; Matt. iii. 17. 'Lo,
a voice from heaven, saying, This is my beloved Son in whom
I am well pleased ;' as it is again repeated. Matt. xvii. 5.
All things are disposed to give a due sense unto us, of this
love of God unto him. The testimony concernino-it is twice
repeated in the same words from heaven. And the words of
it are emphatical unto the utmost of our comprehension.
* My Son, my servant, mine elect, my beloved Son in whom
I rebt, in whom I delight, and am well pleased.' It is the
OF THE PERSON OF CHRIST. 183
will of God to leave upon our hearts a sense of this love unto
Christ ; for his voice came from heaven, not for his sake
who was always filled with a sense 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 Fa-
ther 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 reli-
gion. 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 Trpwrov ^ektikov,
the first recipient subject of all that divine love which ex-
tends itself unto the church. It is all, the whole of it, in
the first place fixed upon him, and by and through him is
communicated unto the church. Whatever it receives in
grace and glory, it is but the streams of this fountain love
unto himself. So he prays for all his disciples, * that the
love,' saith he, ' wherewith thou hast loved me, may be in
them, and I in them ;' John. xvii. 26. They can be partakers
of no other love, neither in itself nor in its fruits, but that
alone wherewith the Father first loved him. He loveth him
for us all, and us no otherwise but as in him. He makes
us accepted in the beloved; Eph. i. 6. He is the beloved of
the Father, Kar l^oxrjv : as in all things he was to have the
pre-eminence ; Col. i. 18. The love of the body is derived
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 fountain and cause of all love in the creation, by an act
of the will of God for its representation. And the love of
God the Father unto the person of Christ as incarnate, being
the first adequate object of divine love, wherein there is
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 expression and representa-
tion of this love of the Father unto him, therein consists the
184 A DECLARATION OF THE MYSTERY
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 Maranatha ; for he is unlike unto God,
his carnal mind is enmity against God.
('2.) Among those who are in the image of God, the 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 manifest the adhesion of angels unto the per-
son 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 ad-
vantage and security for the future, brought into that re-
covery and recapitulation 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 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 en-
trance of sin, whereby mankind forfeited 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 principle in love. Gad 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 a
union established again between angels and the church in
love, so their adherence unto the head, the centre, life, and
spring of this union, is by love and no otherwise. It is not
faith, but love that is the bond of this union between Christ
and them; and herein no small part of their blessedness and
glory in heaven doth consist.
OF THE PERSON OF CHRIST. 185
[2.j That worship, adoration, service, and obedience
which they yield unto him, are all in like manner animated
with love and delight. In love they cleave unto him, in love
they worship and serve him. They had a command to wor-
ship him on his nativity, liob. 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 gospel and grace; Eph. iii. 9, 10.
1 Pet. i. 12. Nor 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 com-
prehension of the nature of angelical love. Our notions are
but dark and uncertain in things whereof we can have no ex-
perience. Wherefore, we cannot have here" a clear intuition
into the nature of the love of spirits, whilst our own is
mixed with what derives from the actings of the animal spi-
rits of our bodies also. But the blessedness of angels doth
not consist in the endowments of their nature, that they are
great in power, light, knowledge, and wisdom ; for, not-
withstanding these things, many of them became devils.
But the excellency and blessedness of the angelical state
consist in these two things :
1st. That they are disposed, and able constantly, inse-
parably, universally, uninterruptedly to cleave unto God in
love. And as they do so unto God, so they do unto the per-
son of Christ, and through him as their head unto God, even
the Father.
2dly. Add hereunto that gracious reflex sense which
they have of the glory, dignity, eternal sweetness, and satis-
faction which ariseth from hence, and we have the sum of
angelical blessedness.
186 A DECLARATION OF THE MYSTERY
(3.) The church of mankind is the other part of the ra-
tional 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 un^o the church under the Old Testament.
The whole book of Canticles is designed to no other pur-
pose, but variously to shadow forth, to insinuate and repre-
sent the mutual love of Christ and the church. Blessed is he
who understands the sayings of that book, and hath the ex-
perience of them in his heart. The forty-fifth Psalm, among
others, is designed unto the same purpose. All the glorious
descriptions which are given of his person in the residue of
the prophets, were only means to excite love unto him, and
desires after him. Hence is he called a>un ^D DTDn, Hag.
ii. 7. 'The desire of all nations.' He alone who is desirable
unto, and the only beloved of the church, gathered out of
all nations.
The clear revelation of the person of Christ, so as to ren-
der 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 obedience unto his commands without it.
It is a great and blessed duty to feed the sheep and lambs
of Christ ; yet will not he accept of it unless it proceeds out
of love unto his person. ' Simon, son of Jonas, lovest thou
me? feed my lambs ;' John xxi. 15 — 17. Three times did he
repeat the same words to him who had failed in his love to-
wards him by denying him thrice. Without this love unto
him, he requires of none to feed his sheep, nor will accept of
what they pretend to do therein. It were a blessed thing, if
a due apprehension hereof did always abide with them that
are called unto that work.
Hereunto doth he annex those blessed promises which
comprise the whole of our peace, safety, and consolation in
OF THE PERSON OF CHRIST. 187
this world. * He/ saith he, ' that loveth me, shall be loved
of my Father, and I will love him, and manifest myself unto
him;' John xiv. 21. and ver. 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 con-
tained in them ? Who can conceive aright of the divine con-
descension, 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 assurances of our adoption ; the
presence of Christ with us, revealing himself unto us, with all
those ineffable mercies wherewith these things are accom-
panied, 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
denunciation of blessings and curses. As blessings are de-
clared to be their portion, ' who love the Lord Jesus in sin-
cerity ;' Eph. vi. 24. so those who love him not, have the
substance of all curses denounced against them, even * Ana-
thema Maranatha;' 1 Cor. xvi. 22. So far shall such persons
be, whatever they may profess of outward obedience unto
the gospel, from any blessed interest in the promises of it,
as that they are justly liable unto final excision from the
church in this world, and eternal malediction in that which
is to come.
It is evident, therefore, that the love of the church, of be-
lievers, 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 ne-
cessary ; 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 parti-
cular nature, effects, operations, and motives of this divine
love, must now be farther inquired into.
188 A DECLARATION OF THE MYSTERY
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 per-
son of Christ which we plead for, some things must be pre-
mised concerning the nature of divine love in general, and
thereon its application unto the particular actings and ex-
ercise of it which we inquire into, will be plain and easy.
God hath endowed our nature with a faculty and ability
of fixing our love upon himself. Many can understand no-
thing of love, but the adherence of their minds and souls
unto things visible and sensible, capable of a present natu-
ral 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 understand. And the apostle doth
grant that there is a greater difficulty in loving things that
cannot be seen, than in loving those which are always visi-
bly present unto us ; 1 John iv. 20. Howbeit 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 great and ruling affection, that hath the most eminent
and peculiar power and interest in our souls, was in the first
place, that it might be fixed on himself, that it might be
the instrument of our adherence unto him. He did not
create this affection in us, that we might be able by it to cast
ourselves into the embraces of things natural and sensual.
No affection hath such power in the soul to cause it to
cleave unto its object, and to work it into a conformity unto
it. Most other affections are transient in their operations,
and work by a transport of nature, as anger, joy, fear, and
the like ; but love is capable of a constant exercise, is a
spring unto all other affections, and unites the soul with an
efficacy not easy to be expressed unto its object. And
shall we think that God, who made all things for himself,
did create this rulinir affection in and with our natures.
OF THE PERSON OF CHRIST. 189
merely that we might be able to turn from him, and cleave
unto other things, with a power and faculty above any we
have of adherence unto him? Wherefore, at our first crea-
tion, and in our primitive condition, love was the very soul
and quickening principle of the life of God, and on our ad-
herence unto him thereby, the continuance of our relation
unto him, did depend. The law, rule, and measure of it
was, ' Thou shalt love the Lord thy God with all thy heart,
and all thy soul/ For this end did God create this affection
in us. Not only our persons in their nature and being, but
in all tlieir powers and faculties, were fitted and prepared
unto this end, of living unto God, and coming unto the en-
joyment of him. And all their exercise on created objects
was to be directed unto this end. Wherefore, the placino-
of our love on any thing before God, or above him, is a for-
mal 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 fully 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. Whereas therefore not only that which is
the proper object of love is in the divine excellencies, but it
is there only perfectly and absolutely, without the mixture
of any thing that should give it an allay, as there is in all
creatures, they are the most suitable and adequate object of
our love.
There is no greater discovery of the depravation of our
natures by sin, and degeneracy of our wills from their ori-
ginal rectitude, than that whereas we are so prone to the
love of other things, and therein do seek for satisfaction
unto our souls, where it is not to be obtained, it is so hard
and difficult to raise our hearts unto the love of God. Were
it not for that depravation, he would always appear as the
only suitable and satisfactory object unto our affections.
3. The especial object of divine, gracious love, is the
divine goodness. * How great is his goodness, how great js
190 A DECLARATION OF THE MYSTERY
his beauty!' 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 per-
fect amiableness accompanying of it. Because his goodness
is inexpressible, his beauty is so, *How great is his good-
ness, 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 object of our
love as absolutely considered. But we have a respect unto
it, as comprehensive of all that mercy, grace, and bounty,
which are suited to give us the best relief in our present con-
dition, and an eternal future reward. Infinite goodness ex-
erting 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. Where-
as therefore this is done only in Christ, there can be no true
love of the divine goodness, but in and through him alone.
The goodness of God as a creator, preserver, and re-
warder, was a sufficient, yea, the adequate object of all love
antecedently unto the entrance of sin and misery. In them,
in God, under those considerations might the soul of man
find full satisfaction as unto its present and future blessed-
ness. But since the passing of sin, misery, and death upon
us, our love can find no amiableness in any goodness, no
rest, complacency, and satisfaction in any, but what is effec-
tual 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 a 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
OF THE PERSON OF CHRIST. 191
known, or be so manifested 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 to him. They are but empty notions
and imaginations, which some speculative persons please
themselves withal, about love unto the divine goodness ab-
solutely considered. For however infinitely amiable it may
be in itself, it is not so really unto them, it is not suited unto
their state and condition, without the consideration of the
communications of it unto us in Christ.
4. These things being premised, we may consider the
especial nature of this divine love, although I acknowledge
that the least part of what believers have an experience of
in their own souls, can be expressed at least by me. Some
few things I shall mention, which may give us a shadow of
it, but not the express image of the thing itself.
(1.) Desire of union and enjoyment is the first vital act
of this 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 ca-
pable, and wherein alone it can find rest and satisfaction.
This is essential unto all love ; it unites the mind unto its
object, and rests not but in enjoyment. God's love unto us
ariseth out of the overflowing of his own immense goodness,
whereof he will communicate the fruits and effects unto us.
God is love, and herein is love, not that we loved God, but
that he loved us, and sent his only-begotten Son. Yet also
doth this love of God tend 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 hath 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 state
seeing all in God, and expecting all from the suitableness of
his excellencies unto our rest and satisfaction, our souls
192 A DECLARATION OF THE MYSTERY
cleave unto them, with a desire of the nearest union where-
of 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 our-
selves, 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 our-
selves to cause our love to seek an object without ourselves.
And so his goodness, with the mercy, grace, and bounty in-
cluded 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 desire of union and enjoy-
ment wherein we find that our satisfaction and blessedness
doth consist. Love in general unites the mind unto the ob-
ject, the person loving unto the thing or person beloved. So
is it expressed in an instance of human, temporary, change-
able love, namely, that of Jonathan to David. * His soul was
knit to the soul of David, and he loved him as his own soul ;
1 Sam. xviii. 1. Love had so effectually united them, as that
the soul of David was as his own. Hence are those expres-
sions of this divine love, by ' cleaving unto God, following
hard after him, thirsting, panting after him,' with the like in-
timations 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 exert-
ino; 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 ' river of. his pleasures ;' Psal. xvi. 8, 9. that in
his 'presence is fulness of joy, and at his right hand are
pleasures for evermore ;' Psal. xvi. 11. It longs and pants to
drink of that fountain, to bathe itself in that river of plea-
sures ; 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
OF THE PERSON OF CHRIST. 193
unto a soul filled with this love, but what keeps it from the
full enjoyment of these excellencies of God. What doth so,
naturally and necessarily it groans under. Such is our pre-
sent 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 affections, as sin, it hates
and abhors, and loaths itself for. Under 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, and enjoy
him according to the capacity of our natures, is the life of
divine love.
(2.) It is a love of assimilation. It contains in it a de-
sire 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 his good-
ness is that which it longs for as its utmost end, and confor-
mit}'- unto it as the means thereof. There is no man who
loves not God sincerely, but indeed he would have him to
be somewhat 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 wherein w^e are unlike unto God, so it stirs
up constant endeavours after assimilation unto him, and
hath a principal efficacy unto that end. Love is the princi-
ple that actually assimilates and conforms 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 vmto God by outward actions
only, is to make an image of the living God, hewed out of the
s-tock of a dead tree. It is from this vital principle of love
VOL. XII. O
194 A DECLARATION OF THE MYSTERl'
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 excellencies of God in Christ, it
fills the mind with thoughts and contemplations on them,
and excites all the affections unto a delight in them. And
where the soul acts itself constantly in the mind's contem-
plation, and the delight of the affections, it will produce as-
similation 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 benevo-
lence. Upon that view whicfi 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, 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 complacence in them. * The righteous re-
joice in the Lord, and give thanks at the remembrance of
his holiness ;' Psal. xcvii. 12. They are so pleased and
satisfied at the remembrance of God's holiness, that it fills
their hearts with joy, and causeth them to break forth in
praises. Praise is nothing but an outward expression of
the inward complacency of our hearts in the divine perfec-
tions and their operations. And, secondly. Love herein acts
itself by benevolence, or the constant inclination of the
mind unto all things, wherein the glory of God is concern-
ed. 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 ;'
Zeph. iii. 17. as having the greatest complacency in it, re-
joicing 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 com-
munion which we have with God therein, is so intimate and
accompanied with such spiritual boldness, as gives it that de-
nomination. So Abraham was called the ' friend of God,'
OF THE PERSON OF CHRIST. 195
Isa. xli. 8. James 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 cove-
nant ;' Psal. XXV. 14. For as our Saviour teacheth us, ser-
vants, 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 communica-
tion of the secret of his mind unto them.
This is the great difference between 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 natural man re-
ceiveth not the things that are of God. Hence all their
obedience is servile. They know neither the principal mo-
tives unto it, nor the ends of it. But they who are so ser-
vants as to be friends also, they know what their Lord doth;
the secret of the Lord is with them, and he shew^s them of his
covenant. 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 servants with the love and delight of friends.
The same love of friendship is expressed by that inti-
mate converse with, and especial residence that is between
God and believers ; God dwelleth 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 Fa-
ther will love him, and we will come unto him, and make
our abode with him;' John xiv. 23. * And if any man hear
my voice, and open the door, I will come into him, and will
sup with him, and he with me ;' Rev. iii. 20. These are not
empty sound of words; there is substance under them, there
is truth in them. Those whose hearts are duly exercised in
and imto the love of God, have experience of the refreshing
o 2
196 A DECLARATIOX OF THE MYSTERY
approaches both of the Father and of the Son unto their
souls, in the communications of a sense of their love, and
pledges of their abode with them.
These things have I briefly premised concerning the na-
ture of divine love, that we may the better apprehend what
we understand by it, in the application of it unto the person
of Christ. For,
[1.] The formal object of this love, is the essential pro-
perties of the divine nature, its infinite goodness in particu-
lar. Wherever 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
incarnate or clothed with our nature. And this takes no-
thing off from the formal reason of this love, but only makes
an addition unto the motives of it. This indeed for a sea-
son veiled the loveliness of his divine excellencies, and so
turned aside the eyes of many from him, For when he took
on him ' the form of a servant, and made himself of no repu-
tation,' 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 pro-
per foundation 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 re-
spect 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, frequently proposed unto us.
OF THE PERSON OF CHRIST. 197
To this end is he represented as altogether lovely, and the
especial glories of his person are delineated, yea, drawn to
the life, in the holy records of the Old and New Testaments.
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 affections, 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
behold 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
declaration of the mutual love between Christ and the
church. And it is expressed by all such ways and means
as may represent 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 person of Christ and his love, as may
render him amiable and desirable unto our souls, even alto-
gether lovely. To what end doth the Holy Spirit so gra-
phically describe and represent unto us the beauty and de-
sirableness of his person, if it be not to ingenerate love in
us unto him ? All want of love unto him on this proposal,
is the effect of prevalent unbelief. It is pretended that the
descriptions given of Christ in this book are allegorical,
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 proposed unto
the faith of the church an empty sound and noise of words,
without mind or sense. The expressions he useth are figu-
rative, and the whole nature of the discourse as unto its out-
ward structure is allegorical. But the things intended are
real and substantial, and the metaphors used in the expres-
sion 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 con-
solation, 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.
198 A DECLAUATION OF THE MVSTEillf
The faith and love of believers 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, ^>\L^,
nnn> ' 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 affections tow^ards
him, is a description given us of his person, as altogether
lovely. To what other end is he so evidently delineated in
the whole harmony of his divine beauties by the pencil of
the Holy Spirit?
Not to insist on particular testimonies, it is evident unto
all whose eyes are opened to discern these things, that there
is no property of the divine nature which is peculiarly amia-
ble, such as are goodness, grace, love, and bounty, with infi-
nite power and holiness, but it is represented and proposed
unto us in the person 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, in that fulness of grace and
truth which dwelt therein, in that inhabitation of the Spirit
which was in him without measure, in any thing of those ' all
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, nothing
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 believing 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 may be
compared, namely, the constitution of his person by the
union of his natures therein, whereby he becomes unto us
the image of the invisible God, and wherein all the blessed
excellencies of his distinct natures are made most illustri-
ously conspicuous, in becoming one entire principle of all
his mediatory operations on our behalf, is proposed 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 good-
ness continually represented unto them. Tliis is he, who is
OF THE PERSON OF CHRIST. 199
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
creation ; 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 pro-
mises, in their fervent prayers for his manifestation of him-
self unto them, in the refreshments and unspeakable joys
which they have in his gracious visits and embraces of his
love, than in the thrones and diadems of all the monarchs
on the earth. Nor will they themselves part with the inef-
fable satisfactions which they have in these things, for all
that this world can do for them, or unto them. ' Mallem
suere cum Christo, quam regnare cum Csesare.' These
things have not only rendered prisons and dungeons more
desirable unto them than the most goodly palaces on future
accounts ; but have made them really places of such refresh-
ment and joys, as men shall seek in vain to extract out of
all the comforts that this world can aftbrd.
O curvae in terris animae et coelestiura inanes.
Many there are who not comprehending, not being af-
fected with that divine, spiritual description of the person
of Christ which is given us by the Holy Ghost in the Scrip-
ture, do feign unto themselves false representations of him
by images and pictures, so to excite carnal and corrupt af-
fections in their minds. By the help of their outward
senses, they reflect on their imaginations 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 person 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.
200 A DECLARATIOX OF THE MYSTERY
For no more can be so pictured unto us, but what may be-
long unto a mere man, and what is arbitrarily referred unto
Christ, not b}'^ 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 represent or 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 divine nature? Can the hand of man represent the
union of his natures in the same person, wherein he is pe-
culiarly amiable? What eye can discern the mutual commu-
nications of the properties 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 vain man, doth the loveli-
ness of the person of Christ unto the souls of believers con-
sist, 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 Spirit in all fulness in the
human nature ? Can his condescension, his love, his grace,
his power, his compassion, his offices, his fitness and abi-
lity to save sinners, be deciphered on a tablet, or engraven
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
persons from the Son of God, unto the embraces of a cloud,
composed 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 superstition, 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 de-
scriptions which he gives us of the person of Christ as ami-
able and desirable above all things, making therewithal a
proposal of him unto our affections, inciting us to receive
OF THE PERSON OF CHRIST. 201
him by faith, and to cleave unto him in love? Yea to what
end is our nature endued w^ith 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 altogether lovely. The discovery that is made therein
of the glorious 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 promiscuously, then all would equally discern his
amiableness, and be affected with it, who assent equally unto
the truth of that revelation. But it hath always fallen out
otherwise. In the days of his flesh, some that looked on him
could see neither * form nor comeliness' in him wherefore he
sliould be desired ? Others sav/ 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 re-
jected.; a stone whicli 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 notwithstand-
ing that open plain representation that is made of him in the
Scripture, unless the Holy Spirit gives us eyes to discern it,
and circumcise our hearts, by the cutting off corrupt preju-
dices, and all effects of unbelief, implanting in them by the
efl&cacy 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;
notwithstanding 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
202 A DECLARATION OF THE MYSTERY
shine to give the knowledge of his glory in his face, can dis-
cern nothing of it, nor are their hearts affected with it.
We do not therefore in these things, follow cunningly
devised fables : we do not indulge unto our own fancies and
imaginations ; they are not unaccountable raptures or ecsta-
cies which are pretended unto ; nor such an artificial con-
catenation of thoughts, as some ignorant of these things do
boast that they can give an account of: our love to Christ
ariseth alone from the revelation that is made of him in the
Scripture, is ingenerated, regulated, measured, and is to be
judged thereby.
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 unto.
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 received from him, in bringing
them out of the house of bondao-e.
o
God in his wisdom and grace ordereth all the causes and
reasons of our duty, so as that all the rational powers and
faculties of our souls maybe exercised therein. Wherefore
he doth not only propose himself unto us, nor is Christ
merely proposed unto us as the proper object of our affec-
tions, but he calls us also unto the consideration of all those
OF THE PERSON OF CHRIST. 203
things that may satisfy our souls that it is the most just,
necessary, reasonable, and advantageous 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 principally and ultimately for what he is ; but nextly
and immediately for what he did. What he did for us, is
first proposed unto us, and it is that which our souls are first
affected withal. For they are originally acted in all things
by a sense of the want which they have, and a desire of the
blessedness which they have not. This directs them unto
what he hath done for sinners. But that leads immedi-
ately 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 our own 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 discharge of his
sacerdotal oflSce, in his oblation and intercession, with the
benefits which we receive thereby. Hereby it leads us unto
his person, and presseth the consideration of all other things
to engage our love unto him. See Phil. ii. 5—10. with
chap. iii. 8 — 11.
Motives unto the love of Christ are so great, so many, so
diffused through the whole dispensation of God in him unto
us, as that they can by no hand be fully expressed, let it
be allowed 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
meditation 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
204 A DECLARATION OF THE MYSTERY
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 substance
of these motives. ' Who loved me, and gave himself for me.
Who loved us, and washed us in his own blood, and made us
kings and priests unto God. For thou wast slain, and hast
bought us unto God with thy blood.' And both these are
of a transcendant nature, requiring our love to be so also.
Who is able to comprehend the glory of the mediatory act-
ings 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, de-
serveth 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 pro-
fess 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 forgiveth all thine iniquities ; who healeth
all thy diseases. Who redeemeth thy life from destruction;
\<ho crowneth thee with loving-kindness and tender mercies ;
who satisfieth thy mouth v^ith good things ; so that thy youth
is renewed like the eagles.' Let men pretend what they will
OF THE PERSON OF CHRIST. 205
there needs no greater, no other evidence, to prove that
any one doth not really believe the things that are reported
in the gospel, concerning the mediatory actings of Christ,
or that he hath no experience in his own soul and conscience
of the fruits and effects of them, than this, that his heart is
not engaged by them unto the most ardent love towards his
person.
He is no Christian who lives not much in the meditation
of the mediation of Christ, and the especial acts of it. Some
may more abound in that work than others, as it is fixed,
formed, and regular. Some may be more able than others to
dispose their thoughts concerning them, into method and
order. Some may be more diligent than others in the ob-
servation of times for the solemn performance of this duty.
Some may be able to rise to higher and clearer apprehensions
of them than others. But as for those, the bent of whose
minds doth not lie towards thoughts of them, whose hearts
are not on all occasions retreating unto the remembrance of
them, -who embrace not all opportunities to call them over
as they are able ; on what grounds can they be esteemed
Christians ? How do they live by 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 neg-
lect at our pleasure, as those wherein our concernment is so
small as that they must give place unto all other occasions
or diversions whatever? Nay; if our minds are not filled
with these things ; if Christ doth not dwell plentifully in our
hearts by faith ; if our souls are not possessed with them,
and in their whole inward frame and constitution so cast
into this mould, as to be led by a natural complacency
unto a converse with them, we are strangers unto the life
of faith. And if we are thus conversant about these thino-s,
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 medi-
tate 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
206 A DECLARATION OF THE MYSTERY
lines which either immediately and directly, or through some
other paths of divine grace and wisdom, do lead him there-
iiiito? And can any have believing thoughts concerning the
death of Christ, and not have his heart affected vv^ith ardent
love unto his person? Christ in the gospel 'is evidently set
forth, crucified before us/ Can any by the eye of faith look
on this bleeding dying Redeemer, and suppose love unto his
person to be nothing but the work of fancy or imagination?
They know the contrary, who ' always bear about in the body,
the dying of the Lord Jesus ;' as the apostle speaks, 2 Cor.
iv. 10. As his whole name, in all that he did, is an oint-
ment poured forth, for which 'the virgins love him,' Cant.
i. 3. so this precious perfume of his death, is that where
with their hearts are ravished in a peculiar manner.
Again, As there can be no faith in Christ, where there is
no love unto him, on the account of his mediatory acts ; so,
where it is not, the want of it casteth persons under the
highest guilt of ingratitude that our nature is liable unto.
The highest aggravation of the sin of angels, was their ingra-
titude unto their Maker. For whereas, by his mere will and
pleasure, they were stated in the highest excellency, pre-
eminence, and dignity, that he thought good to communicate
unto any creatures ; or it may be, that any mere created
nature is capable of in itself; they were unthankful for
what they had so received from undeserved goodness and
bounty, and so cast themselves into everlasting ruin. But
yet the sins of men in their ingratitude towards Christ on
the account of what he hath done for them, is attended
with an aggravation above that of the angels. , For al-
though the angels were originally instated in that condi-
tion of dignity which in this world we cannot attain unto,
yet were they not redeemed and recovered from misery as
we are.
In all the crowd of evil and wicked men, that the world
is pestered withal, there are none by common consent so
stigmatized for unworthy villany, as those who are signally
ungrateful for singular benefits. If persons are unthankful
unto them, if they have not the highest love for them, who
redeem them from ignominy and death, and instate them in
a plentiful inheritance (if any such instances may be given),
and that with the g^reatest expense of labour and char2;e ;
OF THE PERSON OF CHRIST. 207
mankind without any regret, doth tacitly condemn them unto
greater miseries than those which they were delivered from.
What then will be the condition of them, whose hearts are
not so affected with the mediation of Christ, and the fruits of
it, as to engage the best, the choicest of their affections unto
him? *'The gospel itself will be a savour of death unto such
ungrateful wretches. -
2. That which the Scripture principally insisteth on as
the motives of our love unto Christ, is his love unto us,
which was the principle of all his mediatory actings in our
behalf.
Lov« is that jewel of human nature which commands a
valuation wherever it is found. Let other circumstances be
what they will, whatever distances between persons may be
made by them, yet real love where it is evidenced so to be,
is not despised by any but such as degenerate into profli-
gate brutality. If it be so stated as that it can produce no
outward effects advantageous unto them that are beloved,
yet it commands a respect as it were whether we will or no,
and some return in its own kind. Especially it doth so if
it be altogether undeserved, and so evidenceth itself to pro-
ceed from a goodness of nature, and an inclination unto the
good of them on whom it is fixed. For whereas the essen-
tial nature of love consisteth in willing good unto them that
are beloved ; where the act of the will is real, sincere, and
constantly exercised, without any defect of it on our part ;
no restraints can possibly be put upon our minds from going
out in some acts of love again upon its account, unless all
their faculties are utterly depraved, by habits of brutish and
filthy lusts. But when this love which is thus undeserved,
doth also abound in effects troublesome and chargeable in
them in whom it is, and highly beneficial unto them on whom
it is placed, if there be any such affection left in the nature
of any man, it will prevail unto a reciprocal love. And all
these things are found in the love of Christ unto that degree
and height, as nothing parallel unto it can be found in the
whole creation. I shall briefly speak of it under two general
heads.
(1.) 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, work-
208 A DECLARATION OF THE MYSTERV
ing* by pity and compassion. It is true, he undertook this
work principally 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 remembered unto us in that instance
wherein it carried him through the greatest difficulties,
namely, in his death and the oblation of himself on our
behalf; Gal. ii. 20. Eph, v. 2. 25, 26. 1 John iii. 16. Rev. i.
5, 6. This alone inclined the Son of God to undertake the
glorious work of our redemption, and which carried him
through the death and dread which he underwent in the ac-
complishment of it.
Should I eno;ao-e into the consideration of this love of
Christ, which was the great means of the 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 redeemed also ; that mirror wherein the holy angels and
blessed saints, shall for ever contemplate the divine excel-
lencies in their suitable operations; I must now begin a
discourse much larger than that which I have passed through.
But it is not suited unto my present design so to do. Nor
considering the growing apprehensions of many about the
person of Christ, which are utterly destructive of the whole
nature of that love which we ascribe unto him, do I know
how soon a more distinct explication and defence of it may
be called for. And this cause will not be forsaken.
They know nothing of the life and power of the gospel,
nothing of the reality of the grace of God, nor do they be-
lieve aright one article of the Christian faith, whose hearts
are not sensible of the love of Christ herein. Nor is he sen-
sible of the love of Christ, whose affections are not thereon
drawn out unto him. I say, they make a pageant of reli-
gion, a fable for the theatre of the world, a business of
fancy and opinion, whose hearts are not really affected with
the love of Christ, in the susception and discharge of the
work of mediation, so as to have real and spiritually sensible
affections for him. Men may babble things which they
have learnt by rote ; they have no real acquaintance with
OF THE PERSON OF CHRIST. 209
Christianity, who imagine that the placing of the most in-
tense affections of our souls on the person of Christ, the
loving him with all our hearts because of his love, our being
overcome thereby, until we are sick of love, the constant
motions of our souls towards him with delight and adherence,
are but fancies and imaginations. I renounce that religion,
be it whose it will, that teacheth, insinuateth, or giveth
countenance unto such abominations. That doctrine is as
discrepant from the gospel as the Alcoran, as contrary to
the experience of believers as what is acted in and by the
devils, 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 dis-
charge of his duty to do, than wdth the best of them, whose
vain speculations, and a false pretence of reason, puff" them
up unto a contempt of these things.
(2.) This love of Christ unto the church, is singular in all
those qualifications which render love obliging unto reci-
procal affections. It is so in its reality. There can be no
love amongst men, but will derive something from that dis-
order which is in their affections, in their highest actings.
But the love of Christ is pure and absolutely free from any
alloy. There cannot be the least suspicion of 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 desert on our part. The most candid and
ingenuous love amongst us, is, when we love another for his
worth, excellency, and usefulness, though we have no singu-
lar benefit of them ourselves. But not the least of any of
these things were found in them on whom he set his love,
until they were wrought in them, as effects of that love
which he set upon them.
Men sometimes may rise up unto such a high degree and
instance in love, as that they will even die for one another.
But then it must be on a superlative esteem which they have
of their worth and merit. It may be, saith the apostle,
treatino- of the love of Christ, and of God in him, ' that for
a good man one would even dare to die ;' Rom. v. 7. It
VOL. XII. P
210 A DEC LA RAT [OX OF THE MYSTERY
must be for a good man, one who is justly esteemed * com-
mune bonum/ a public good to mankind ; one whose be-
nignity is ready to exercise loving-kindness on all occa-
sions, 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
he died for us, when we were sinners and ungodly ; that isy
every thing which might render us unamiable and unde-
serving. Though we were as deformed as sin could render
us, and more deeply indebted than the whole creation could
pay or answer, yet did he fix his love upon us, to free us
from that condition, and to render us meet for the most in-
timate 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 underwent every thing that
is evil in his own person, and we receive every thing that is
good in the favour of God, and eternal blessedness.
On the account of these things, the apostle ascribeth a
constraining 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 re-
turn 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 con-
temned,' 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 pre-
cepts and promises of the gospel, and all our love unto him,
in the observance of his commands, without a real love in
him unto our persons like that of a ' husband unto a wife,'
Eph. v. 25, 26. or a holy affection in our hearts and minds
unto his person, is to overthrow the whole power of reli-
gion, 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
touchstone of its reality and sincerity. Whatever men may
OF THE PERSON OF CHRIST. 211
boast of their affectionate endearments unto the divine good-
ness, if it be not founded in a sense of this love of Christ
and the love of God in him, they are but empty notions they
flourish withal, and their deceived hearts feed upon ashes.
It is in Christ alone that God is declared to be love, without
an apprehension whereof, none can love him as they ought.
In him alone, that infinite goodness which is the peculiar
object of divine love, is truly represented unto us, without
any such deceiving phantasms, 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 de-
pend. And an infinite condescension is it in the Holy God,
so to express his * glory in the face of Jesus Christ,' or to
propose himself as the object of our love in and through
him. For considering our weakness, as to an immediate
comprehension of the infinite excellencies of the divine 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 concerning them formerly in my discourse about
communion with God ; and the nature of the present de-
sign, 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 believers. Every one of them hath the idea or image
of Christ in his mind ; in the eye of faith, as it is repre-
sented unto him in the glass of the gospel. KaroTrrpt^ojiitvot
Tr\v So£av Kvgiov, 2 Cor. iii. 18. ' We behold his glory in a
p 2
212 A DECLARATIOK OF THE MYSTERT
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 confor-
mity we speak of. Hence every true believer hath his heart
under the conduct of an habitual inclination and desire to
be like unto Christ. And it were easy to demonstrate that
where this is not, there is neither faith nor love. Faith will
cast the soul into the form or frame of the thing believed ;
Rom. vi. 17. And all sincere love worketh an assimilation.
Wherefore the best evidence of a real principle of the life of
God in any soul, of the sincerity of faith, love, and obedi-
ence, is an internal cordial endeavour, operative on all oc-
casions, 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, be-
long unto the constitution of a true disciple.
1. Internal conformity unto his habitual grace and holi-
ness, is the fundamental design of a Christian life. That
which is the best without it, is a pretended imitation of his
example in outward duties of obedience. I call it pretended,
because where the first design is wanting, it is no more but
so ; nor is it acceptable to Christ, nor approved by him. And
therefore an attempt unto that end hath often issued in for-
mality, 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 par-
taker, had ever been destitute or deprived of it, as it is with
the same nature 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 instances of its subsistence. It pleased
OF THE PERSON OF CHRIST. 213
the Father that in him all fulness should dwell, that he
should be full of grace and truth, 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 hypo-
statical union with the Son of God. For whereas therein
the ' fulness of the Godhead dwelt in him bodily/ it became ro
ayiov, a ' 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 oflice 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 renovation
of the image of God in us, and of the glory that doth ensue
thereon. He is in the eye of God as the idea of what he
intends in us, in the communication of grace and glory ;
and he ought to be so in ours as unto 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 designed to make ' him the first-born of many
brethren ;' that is, not only to give him the power and au-
thority of the first-born, with the trust of the whole inherit-
ance 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
w^hich 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 prototype of
214 A DECLARATIOX OF THE MYSTERY
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 com-
munication of all effectual saving grace, with the glory that
ensues thereon. Ver. 30. ' Moreover, whom he did predes-
tinate, them he also called ; and whom he called, them he
also justified; and whom he justified, them he also glori-
fied.'
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
earthy,' so we shall bear ' the image of the heavenly ;' 1 Cor.
XV. 49. And as he is the pattern 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 ap-
pear ; 1 John iii.2. For *he shall change even our vile body,
that it may be fashioned like unto his glorious 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 ex-
ample of what the church was through him to be made par-
taker of. That which God intends for us in the internal
communication of his grace, and in the use of all the ordi-
nances of the church, is, that we may come unto the ' mea-
sure of the stature of the fulness which is in Christ ;' Ephes.
iv. 13. There is a fulness of all grace in Christ. Hereunto
are we to be brought according to the measure that is de-
signed unto every one of us. ' For unto every one of us is
given grace according 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 gra-
dually 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 exemplified in the human nature of
OF THE PERSON OF CHRIST. 215
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 adverse unto him. Such were
the most of those things which the heathens adored as he-
roic virtues. But being perfectly exemplified 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 veil being taken away from divine revelations by the
doctrine of the gospel, and from our hearts ' by the Lord the
Spirit,' we behold the image of God in Christ with open face,
which is the principal means of our being transformed 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,' Ephes. iv. 20. 23, 24. that is, ' renewed after
the image of him who created him;' Col. iii. 10,
4. It is therefore evident, that the life of God in us con-
sists in conformity unto Christ; nor is the Holy Spirit as
the principal 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 principles 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 obe-
dience unto God, in our compliance with all that he re-
quireth of us.
God himself, or the divine nature in its holy perfections,
is the ultimate object and idea of our transformation in the
renewing of our minds. And therefore under the Old Tes-
tament, before the incarnation of the Son, he proposed his
own holiness immediately as the pattern of the church.
* Be ye holy, for the Lord your God is holy;' Lev. xi. 44.
xix. 2. XX. 5, But the law made nothing perfect. For to
216 A DECLARATION OF THE MYSTERY
complete this great injunction, there was yet wanting an ex-
press example of the holiness required, which is not given
us but in him, who is the ' first-born, the image of the invi-
sible 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 relic o^'-i^ur 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 proper-
ties of the divine nature to contemplate on in the light of
reason, failed all of them both in the notion itself of con-
formity 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. I Cor. i. Where-
fore it was an infinite condescension of divine wisdom and
grace gloriously to implant that image of his which we are
to endeavour conformity unto, on the human nature of
Christ, and then so fully to represent and propose it unto us
in the revelation of the gospel.
The infinite perfections of God considered absolutely in
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
creature, or the gracious principle of spiritual life in us,
that the mind can dwell on ^he 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 prevail-
ing design of the minds of them that truly believe the gos-
pel ; they would in all things be like unto Jesus Christ.
And I shall briefly shew, (1.) What is required hereunto:
and, (2.) What is to be done in a way of duty for the attain-
ing that end.
[1.] A spiritual light to discern the beauty, glory, and
OF THE PERSON OF CHRIST. 217
amiableness 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;' Matt. 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 qualifications.
His zeal, his patience, his self-denial, his readiness for the
cross, his love unto his enemies, his benignity to all man-
kind, his faith and fervency in prayer, his love to God, his
compassion towards the souls of men, his unweariedness in
doing 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 de-
sign for conformity unto him. And this we have not, un-
less 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
design of conformity unto Christ, but his, who so likes and
loves the graces that were in him, as to esteem a participa-
tion 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 savour 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. As if we do not love and prize above all
things those gracious 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 conformity unto him. He
218 A DECLARATION OF THE MYSTERY
who sees and admires the glory of Christ as filled with these
graces, as he * was fairer than the children of men,' because
* grace was poured into his lips,' unto whom nothing is so
desirable, as to have the same mind, the same heart, the
same spirit that was in Christ Jesus, he is prepared to press
after conformity unto him. And unto such a soul the re-
presentation of all these excellencies in the person of Christ,
is the great incentive, motive, and guide, in and unto all
internal obedience unto God.
Lastly, That wherein we are to labour for this conformity
may be reduced unto two heads.
[1.] An opposition unto all sin, in the root, principle,
and most secret springs of it, or original cleavings unto our
nature. ' He did no sin, neither was there any guile found
in his mouth.' * He was holy, harmless, undefiled, separate
from sinners/ He was the 'Lamb of God without spot or
blemish ;' like unto us, yet without sin. Not the least tinc-
ture 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. Where-
fore 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 perfect,' yet he who groan-
eth not in himself after it, who doth not loath every thing
that is of the remainder of sin in him, and himself for it,
who doth not labour after its absolute and universal extir-
pation, 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 tinc-
ture 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.
[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 mo^al duties
of obedience, and the especial duties of his office, did the
glory of Christ on the earth consist. Wherefore to abound
OF THE PERSON OF CHRIST. 219
ill 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.
2. The following the example of Christ in all duties to-
wards 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
instances. 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 man-
kind, 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 divine 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 acting of these graces on
all occasions did he declare and manifest the nature of God
from whom he came. And this was one end of his exhibi-
tion in the flesh. Sin had filled the world with a repre-
sentation of the devil and his nature, in mutual hatred,
strife, variance, envy, wrath, pride, fierceness, and rage,
ao-ainst 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, because the sins, weaknesses, and infirmities
of men gave continual occasion thereunto, did he represent
the divine nature, as love, as infinitely good, benign, merci-
ful, and patient, as delighting in the exercise of these its holy
properties. In them was the Lord Christ our example in
220 A DECLARATION OF THE MYSTERY
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
useful unto all, that condescends to the ignorance, weak-
nesses, and infirmities of others, that passeth by provoca-
tions, injuries, contempt, with patience, and with silence,
unless where the glory and truth of God call for a just vin-
dication ; 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 pretend
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 sufferings, are the second sort of things which he calls
all his disciples to follow his example in. It is the funda-
mental 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 re-
presented, 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 example, that we should
follow his steps, who when he was reviled, reviled not again,
when he suffered, he threatened not;' 1 Pet. ii. 21 — 23.
Hence are we called to look unto '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 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 extre-
OF THE PERSON OF CHRIST. 221
mity of all sorts of sufferings. This hath been the pole-star
of the church in all its storms ; the guide, the comfort, sup-
portment and encouragement of all those holy souls, who
in their several generations, have in various degrees under-
gone persecution for righteousness' sake, and yet continu-
eth so to be unto them who are in the same condition.
And I must say, as I have done on some other occasions
in the handling of this subject, that a discourse on this one
instance of the use of Christ in religion, from the considera-
tion 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 patience under them all, and immoveable-
ness of love and compassion unto mankind, even his perse-
cutors; the dolorous afflictive circumstances of his sufferings
from God and men ; the blessed efficacious workings of his
faith and trust in God unto the uttermost; with the glorious
issue of the whole, and the influence of all these considera-
tions 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 glorified
together ; for I reckon that the sufferings of this present
time are not to be compared with the glory that shall be re-
vealed 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 rela-
tion unto God, and duty towards him. And the things be-
longing thereunto, may be reduced unto these general heads :
(1.) Their sanctification, which consisteth in these four
things : [1.] The mortification of sin. [2.] The gradual
renovation of our natures. [3.] Assistances in actual obe-
dience. [4.] The same in temptations and trials.
(2.) Their justification, with its concomitants and conse-
quents; as, [1.] Adoption. [2.] Peace. [3.] Consolation
and joy in life and death. [4.] Spiritual gifts unto the edi-
fication of themselves and others. [5.] A blessed resurrec-
tion. [6.] Eternal glory.
There are other things which also belong hereunto : as
their guidance in the course of their conversation in this
222 A DKCLARATIOX OF THE MYSTERY
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 Ihe 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 re-
duced unto the general heads proposed.
What should have been spoken with reference unto these
things, belongs unto these three heads :
1st. A declaration that all these things are wrought in,
and 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 ex-
alted and made a Prince and a Saviour, to give repentance
and the forgiveness of sins.
2dly. A declaration of the way and manner how believers
do live upon Christ in the exercise of faith, whereby, accord-
ing 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 : (1st.) The necessity of universal
evangelical obedience, seeing it is only in and by the duties
of it, that faith is, or can be, kept in a due exercise unto the
ends mentioned. (2dly.) That believers do hereby increase
continually with the increase of God, and grow up into him
who is the head, until they become the fulness of him who
filleth all in all.
3dly. A conviction that a real interest in, and participa-
tion of, these things, cannot be obtained any other way, but
by the actual exercise of faith on the person of Jesus Christ.
These things were necessary to be handled at large with
reference unto the end proposed. But for sundry reasons,
the whole of this labour is here declined. For some of the
particulars mentioned, I have already insisted on in other
discourses heretofore published, and that with respect unto
the end here designed. And this argument cannot be han-
dled as it doth deserve, unto full satisfaction, without an
entire discourse concerning the life of faith, which my pre-
sent design will not admit of.
OF THE PERSON OF CHRIST. 223
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 thereby.
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 mys-
tery, 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 ' mani-
fold wisdom of God,' Eph. iii. 9, 10. that is, of infinite wis-
dom working in great variety of actings and operations,
suited unto, and expressive of, its own infinite fulness : for
herein were * 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 say.
We have heard the fame of it with our ears ;' ver. 22. The
fame and report of this divine wisdom reach even unto hell.
Those who eternally perish, shall hear a fame of this wis-
dom 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 ?' Concerning the ori-
ginal causes of his counsels in this great mystery, we can
only say, ' O the depths of the riches both of the wisdom
and knowlede:e of God, how unsearchable are his judgments.
224 A DECLARATION OF THE MYSTERY
and his ways past finding out.' This alone is left unto us
in the way of duty, that in the effects of them, we should
contemplate on their excellency, so as to give glory to God,
and live in aholy admiration of his wisdom and grace. For
to give glory unto him, and admire him is our present duty,
until he * shall come eternally to be glorified in his saints,
and admired in all them that believe ;' 2 Thess. i. 10.
We can do no more but stand at the shore of this
ocean, and adore its unsearchable depths. What is delivered
from them by divine revelation we may receive as pearls of
price, to enrich and adorn our souls. 'For secret things
belong unto the Lord our God, but those things which are
revealed, unto us, that we may do the words of his law ;*
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
revelations is our knowledge of the things revealed, with our
obedience thereon; and unto this end, things revealed do
belong unto us.
■ Some things in general are to be premised unto our pre-
sent inquiry.
1. We can have no view or due prospect of the wisdom
of God in any of his works, much less in this of ' sending
his Son in the likeness of sinful flesh,' or the constitution of
his person, and the work of redemption to be accomplished
thereby, unless we consider also the interest of the other
holy properties of the divine nature in them. Such are his
holiness, his righteousness, his sovereign authority, his
goodness, love, and grace.
There are three excellencies of the divine nature princi-
pally 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.
OF THE PERSON OF CHRIST. 225
and directs all things unto his ovyn glory, in and by their
own immediate proper ends; Prov. xvi. 4. Rev. iv. 11.
(3.) Power, which is the effective excellency of the di-
vine nature, effectingand 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, always accompanies, or is subservient unto, the di-
rective or infinite wisdom, which is requisite unto per-
fection in operation. What infinite goodness will commu-
nicate ad extra, what it will open the eternal fountain of the
Divine Being and all-sufficiency to give forth ; that infinite
wisdom designs, contrives, and directs to the glory of God ;
and what v/isdom 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
godliness, whose glory was designed in infinite wisdom,
without the consideration of that state and condition of our
own wherein they are so concerned. That which was de-
signed 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 salvation of the church. What hath
been disputed by some concerning it, without respect unto
the sin of man, and the salvation of the church, is curiosity,
and indeed presumptuous folly. The whole Scripture con-
stantly assigneth this sole end of that effect of divine good-
ness and wisdom, yea, asserts it as the only foundation of
the gospel; John iii. 16. Wherefore unto a due contempla-
tion of divine wisdom in it, it is necessary we should con-
sider what is the nature of sin, especially of that first sin,
wherein our original apostacy from God did consist ; wha*-
was the condition of mankind thereon ; what is the con-
cernment of the holy God therein, on the account of the
blessed properties of his nature; what way was suited unto
vot. xii. Q
226 A DECLARATION OF THE MYSTERY
our recovery, that God might be glorified in them all.
Without a previous consideration of these things, we can
have no due conceptions of the wisdom of God in this glo-
rious 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 consider them, may be opened and pre-
pared to give admittance unto some rays of that divine
wisdom in this glorious work, the lustre of whose full light
we are not able in this world to behold.
When there was a visible pledge of the presence of God
in the * bush that burned' and was not consumed, Moses
said, he * would turn aside to see that great sight ;' Exod.
iii.3. And this great representation of the glory of God
being made and proposed unto us, it is certainly our duty
to divert from all other occasions unto the contemplation
of it. But as Moses was then commanded to * put off his
shoes, the place whereon he stood being holy ground ;' so
it will be the wisdom of him that writes, and of them that
read, to divest themselves of all carnal affections and imagi-
nations, that they may draw nigh unto this great object of
faith, with due reverence and fear.
The first thing we are to consider in order unto the end
proposed is, the nature of our sin and apostacy from God.
For from thence we must learn the concernment of the divine
excellencies of God in this work. And there are three
things that were eminent therein.
(1.) A reflection on the honour of the holiness and wis-
dom of God, in the rejection of his image. He had newly
' made man in his own image.' And this work he so ex-
presseth 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.' No where is there such an emphasis of ex-
pression concerning any work of God. And sundry things
are represented as peculiar therein.
[1st.] Thatthe word of consultation and that of execution
are distinct. In all other works of creation, the word of
determination and execution, was the same. When he cre-
ated light which seems to be the beauty and glory of the
OF THE PERSON OF CHKIST. 227
whole creation, he only said, ' Let there be light, and there
was light;' Gen. i. 3. So was it with all other things. But
when he comes unto the creation of man, another process is
proposed unto our faith. These several words are distinct,
not in time, but in nature. ' God said. Let us make man in
our image and likeness;' and thereon it is added distinctly,
as the execution of that antecedent counsel ; * so God made
man in his own image.' This puts a signal eminency on this
work of God.
[2dly.] A distinct peculiar concernment of all the per-
sons 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 princi-
pally and originally considerable in all external operations
(as we have newly observed) are goodness, wisdom, and
power. In this great work divine goodness exerted itself
eminently and effectually in the person of the Father ; the
eternal fountain and spring, as of the divine nature, so of
all divine operations. Divine wisdom acted itself pecu-
liarly in the person of the Son, this being the principle no-
tion thereof, the eternal wisdom of the Father. Divine
power wrought effectually in the person of the Holy Spirit ;
w^ho is the immediate actor of all divine operations.
[3dly.] The proposition of the effecting this work being
by way of consultation, represents it a signal effect of infi-
nite wisdom. These expressions are used to lead us unto
the contemplation of that wisdom.
Thus ' God made man in his own image,' that is, in such a
rectitude of nature as represented his righteousness and ho-
liness, 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 repre-
sentation, I say, of God, in power and rule, was not that
imao'e 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
o'vanted unto him. So fond is their imagination who would
Q 2
228 A DECLARATION OF THE MYSTERY
have the image of God to consist 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
Eccles. 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 di-
vine 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 represen-
tation 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 fir-
mament sheweth 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 ornaments and endowments, were
either fit or able to receive any impressions of his holiness
and righteousness, of any of the moral perfections, or uni-
versal rectitude of his nature. Yet in the demonstration
and representation of these things doth the glory of God
principally consist. Without them he could not be known
and glorified as God. Wherefore he would have an image
and representation of them in the creation here below. And
this he will always have so long as he will be worshipped
by any of his creatures. And therefore, when it was lost in
Adam it was renewed in Christ, as hath been declared.
2. The second was, that it might be a means of rendering
actual glory unto him, from all other parts of the creation.
Without this, which is as the animating life and form of the
whole, the other creatures are but as a dead thing. They
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? 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,
OF THE PERSON OF CHRIST. 229
wisdom, and goodness on them, yet, without this image of
God in man, there was nothing here below to understand
God in them, to glorify God by them. This alone is that
whereby in a way of admiration, obedience, and praise, we
were enabled to render unto God all the glory which he de-
signed 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 obedience ; * do this and live,' was that rule of it which
the nature of God and man, with their mutual relation unto
one another, did require. But we were made 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 glory.
Evident it is, that these were the principal ends of God
in the creation of all things. Wherefore this constitution
of our nature, and the furnishment of it with the image of
God, was the most eminent effect of infinite wisdom in all
the outward works of the divine nature.
(2.) In the entrance of sin, and by apostacy from God,
man voluntarily rejected and defaced this blessed represen-
tation 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 dis-
honour 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 con-
trivance 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 per-
fections of his nature. How could it be done this imaofe
being lost out of the world? The brute inanimate part of
the creation, however stupendously great in its matter, and
glorious in its outward form, was no way capable of it.
The nature of man under the loss of this image, fallen, de-
praved, polluted, and corrupted, gives rather a representation
230 A DECLAilATIOX OF THE. MYSTERY
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 filled with
envy, malice, revenge, cruelty, oppression, and all engines
of promoting self, whereunto man is wholly turned as fallen
off from God. He that would learn the divine nature, from
the representation that is made of it, in the present actings
of the nature of man, will be gradually led unto the devil
instead of God. Wherefore no greater indignity could be
offered unto divine wisdom and holiness, than there v^as in
this rejection of the image of God wherein we were created.
[2.] There was no way left whereby glory might redound
unto God from the remainder of the creation here below.
For the nature of man alone was designed to be the way
and means of it, by virtue of the image of God implanted
on it. Wherefore man by sin did not only draw off himself
from that relation unto God wherein he was made, but drew
off the whole creation here below with himself into a use-
lessness unto his glory. And upon the entrance of sin, be-
fore the cure of our apostacy was actually accomplished,
the generality of mankind divided the creatures into two
sorts; those above, or the heavenly bodies, and those here
below. Those of the first sort they worshipped as their
gods ; and those of the other sort they abused unto their
lusts. Wherefore God was every way dishonoured in and
by them all, nor was there any glory given him on their ac-
count. What some attempted to do of that nature, in a
wisdom of their own, ended in folly and a renewed disho-
nour of God, as the apostle declares, Rom. i. 18, 19. 21, 22.
[3.] Man hereby lost all power and ability of attaining
that end for which he was made, namely, the eternal enjoy-
ment of God. Upon the matter, and as much as in us lay,
the whole end of God in the creation of all things here be-
low was utterly defeated.
But that which was the malignity and poison of this sin,
was the contempt that was cast on the holiness of God,
whose representation, and all its express characters, were
utterly despised and rejected therein. Herein then lay the
OF THE PERSON OF CHRIST. 231
concernment 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 whereby it may be more eminently ex-
alted 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 where-
into 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 na-
ture, as in that of angels, would not serve unto this end, as
we shall see afterward.
We must now a little return unto what we before laid
down. Wisdom being the directive power of all divine ope-
rations, 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 honour and glory of divine holiness in
an exaltation answerable unto the attempt for its debase-
ment. 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.
(3.) Sin brought disorder and disturbance into the whole
rule and government of God. It was necessary from the
infinite 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 moral 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 contriv-
ance thereof. And the harmony of all things among them-
selves, with all their mutual relations and aspects, in a regu-
lar tendency unto their proper and utmost end, whereby
though every individual subsistence or being hath a pecu-
232 A DECLARATION OF THE MYSTERY
liar 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 nature of all things, and their relation unto him ;
but it was necessary 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 disorder be suffered to enter into the
kingdom and rule of God, or that in a way suited unto them,
his glory should be retrieved and re-established. For God
is not the God of confusion, neither the author nor approver
of it, neither in his works nor in his rule. But sin actually
brought disorder into the kingdom and rule of God. And
this it did not in any one particular instance, but that which
was universal as unto all things here below. For the ori-
ginal harmony and order of all things consisted 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 constitution, and to manifest his complacency in them,
affirmed them to be * exceeding good,' immediately on the
entrance of sin, pronounced a curse on the whole earth, and
all things contained therein.
To suffer this disorder to continue unrectified, was not
consistent with the wisdom and righteousness of God. It
would make the kingdom of God to be like that of Satan,
full of darkness and confusion. Nothing is more necessary
unto the good of the universe, and without which it were
better it were annihilated, than the preservation of the ho-
nour of God in his government. And this could no other-
wise be done, but by the infliction of a punishment propor-
tionable in justice unto the demerit of sin. Some think this
might be done by a free dismission of sin, or a passing it
over without any punishment at all. But what evidence
OF THE PERSON OF CHRIST. 233
should we then have that good and evil vs^ere 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
consisted in the regular obedience of the creature, and dis-
order with confusion being brought thereby into the king-
dom and government 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 crea-
ture again into order by punishment. Justice, therefore,
must be answered and complied withal herein, according
unto its eternal and unanswerable law, in away 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 dimini*shed, was incumbent on
infinite wisdom according unto the rule before laid down.
That must direct and dispose of all things anew unto the
glory of the righteousness of God, or there is no recovery
of mankind. And in our inquiry after the impressions of
divine wisdom, on the great and glorious means of our re-
storation under consideration, this provision made thereby
for the righteousness of God in his rule and government of
all, is greatly to be attended to.
(4.) Man by sin put himself into the power of the devil,
God's greatest adversary. The devil had newly by rebellion
and 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, design-
ing his dishonour and the impeachment of his glory with
the utmost of his remaining abilities. In this state of things,.
234 A DECLARATION OF THE MYSTERY
man voluntarily leaves the rule and conduct of God, with
all his dependence 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 blessedness and true happiness. And in whom
we place our trust and confidence, them do we obey, what-
ever 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.
xAlII this, and inconceivably more than we are able to ex-
press, being contained in the sin of our apostacy from God ;
it must needs follow that the condition of all mankind be-
came thereby inexpressibly evil. As we had done all the
moral evil which our nature was capable to act, so it was
meet we should receive all the penal evil which our nature
was capable to undergo. And it all issued in death tempo-
ral and eternal, inflicted from the wrath of God.
This is the first thing to be considered in our tracing the
footsteps of divine wisdom, in our deliverance by the incar-
nation of the Son of God. Without due conceptions of the
nature of this sin and apostacy, of the provocation given
unto God thereby, of the injury attempted to be done unto
the glory of all his properties, of his concernment in their
reparation, with the unspeakable misery that mankind was
fallen into, we cannot have the least view of the glorious
actings of divine wisdom in our deliverance by Christ. And
therefore, the most of those who are insensible of these
things, do wholly reject the principal instances of infinite
wisdom in our redemption, as we shall yet see farther after-
ward. 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 its woful effects and consequents.
But on the supposition of these things, a double inquiry
OF THE PERSON OF CHRIST. 235
ariseth 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 holi-
ness 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 enjoy-
ment of God for which he was made. And whereas he had
brought confusion and disorder into the rule and kingdom
of God, which according unto the law of creation and its
sanction could not be rectified but by the eternal ruin of the
sinner ; and had moreover 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 whether there were not a con-
decency 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, act-
ing 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 briefly unto in this place,
because I have treated more largely concerning it in ano-
ther. For there are many things which argue a condecency
unto the divine perfections herein ; namely, that mankind
should not be left utterly remediless in that guilt of misery
whereinto it was plunged. I shall at present only insist on
one of them.
God had originally created two sorts of intellectual crea-
tures capable of the eternal enjoyment of himself; namely,
angels and men. That he would so make either sort or both,
was a mere effect of his sovereign wisdom and pleasure.
But on a supposition that he would so make them, they
must be made for his glory. These two sorts thus created,
he placed in several habitations prepared for them, suitable
unto their natures, and the present duties required of them;
the angels in heaven above, and men on earth below. Sin
first invaded the nature of angels, and cast innumerable mul-
236 A DECLARATION OF THE MYSTERY
titudes of them out of their primitive condition. Hereby
they lost their capacity of, and right unto, that enjoyment of
God, which their nature was prepared 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 everlasting darkness unto the
judgment of the great day,' he manifested 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. Howbeit the whole angelical nature
that was created in a capacity for the eternal enjoyment of
God, perished not. Nor doth it seem consistent with the
wisdom and goodness of God, that the whole entire species
or kind of creatures made capable of glory in the eternal en-
joyment of him, should at once immediately be excluded
from it. That such a thing should fall out as it were acci-
dently 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
thino-s. And to have it a mere effect of divine ordination
and disposal, is as little 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
being suited unto it, unto them it was designed. But sin
entered 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
OF THE PERSON OF CHRIST. 237
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 recovery 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 ex-
cluded from it. This we may say became not the w^isdom
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 understanding could
have been able to discern the glory of God in such a dispen-
sation, whereby it would have had no glory. That the
whole nature in all the individuals of it, which was framed
by the power of God out of nothing, and made what it was
for this very end, that it might glorify him, and come unto
the enjoyment of him, should eternally perish, if any way of
relief for any portion of it were possible unto infinite wisdom,
doth not give an amiable representation of the divine excel-
lencies unto us.
It was therefore left on the provision of infinite wisdom,
that this great effect of recovering a portion of fallen man-
kind out of this miserable estate, wherein there was a suitable-
ness, 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 alien-
ated 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 di-
vine power, nor any unsuitableness unto divine wisdom and
goodness, if it were not actually repaired and restored. I
answer two things.
(1.) The horrible nature of the first sin, and the heinous-
ness of our apostacy from God therein, were such and so
238 A DECLARATION OF THE MYSTERY
great, as that God thereon might righteously and suitably
unto all the holy properties of his nature, leave mankind to
perish eternally 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 angels, there could have been no reflection on
his goodness, and an evident suitableness unto his justice
and holiness. Wherefore, wherever there is any mention in
the Scripture of the redemption or restoration of mankind,
it is constantly proposed as an effect of mere sovereign
grace and mercy. See Eph.i. 3 — 11. And those who pre-
tend a great difficulty at present in the reconciliation of
the eternal perishing of the greatest part of mankind, with
those notions we have of the divine goodness, seem not to
have sufficiently considered what was contained in our ori-
ginal apostacy from God ; nor the righteousness of God in
dealing with the angels that sinned. For when man had
voluntarily broken all the relation of love and moral good
between God and him, had defaced his image, the only re-
presentation 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 mankind, so as that it might be reconciled unto the glory
of his holiness, righteousness, and rule. Wherefore, as we
ought always to admire sovereign grace in the few that shall
be saved ; so we have no ground to reflect on divine good-
ness in the multitudes that perish, especially considering
that they all voluntarily continue in their sin and apostacy.
(2.) I grant the nature of man was not reparable nor re-
coverable, by any such actings of the properties of God as
he had exerted in the creation and rule of all things. Were
there not other properties of the divine nature than what
were discovered and revealed in the creation of all ; were
not some of them so declared capable of an exercise in an-
other way or in higher degrees than what had as yet been
OF THE PERSON OF CHRIST. 239
instanced in, it must be acknowledged that the reparation of
mankind could not be conceived compliant with the divine
excellencies nor to be effected by them. I shall give one in-
stance in each sort, namely, first in properties of another
kind than any which had been manifested in the works of
creation, and then the actings of some of them so manifested,
in another way, or farther degree than what they were be-
fore exerted in or by.
[1.] Of the first sort, are love, grace, and mercy, which
I refer unto one head, their nature being the same, as they
have respect unto sinners. For although these were none of
them manifested in the works of creation, yet are they no
less essential properties of the divine nature, than either
pfower, 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 manifestation of all the other properties of God's na-
ture, contrived this work unto the glory of his love, mercy,
and grace, as in the gospel it is every where declared.
[2.] Of the second sort is divine goodness. This as the
communicative property of the divine nature, had exerted it-
self in the creation of all things. Howbeit it had not done
so perfectly, it had not done so to the uttermost. But the
nature of goodness being communicative, it belongs unto its
perfection, to act itself unto the uttermost. This it had not
yet done in the creation. Therein 'God made man,' and
acted his sroodness in the communication of our beino- unto
us, with all its endowments. But there yet remained an-
other 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
particularly by what way and means the recovery of man-
kind might be wrought, so as that God might be glorified
thereby.
If fallen man be restored and reinstated in his primitive
condition, or brought into a better, it must either be by
himself, or by some other undertaking for him. For it must
be done by some means or other. So great an alteration in
the whole state of things was made by the entrance of sin,
that it was not consistent with the glory of any of the di-
240 A DECLARATION OF THE MYSTEKY
vine excellencies, that a restoration of all things should be
made by a mere act of power, without the use of any means
for the removal of the cause of that alteration. That man
himself could not be this means, that is, that he could not
restore himself, is openly evident. Two ways there were
whereby he might attempt it, and neither jointly nor seve-
rally could he do any thing in them.
1. He might do it by returning unto obedience unto
God on his own accord. He fell off from God on his own
accord by disobedience, through the suggestion of Satan.
Wherefore, a voluntary return unto his former obedience,
would seem to reduce all things unto their first estate. But
this way was both impossible, and upon a supposition of it,
would have been insufficient 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 obedience 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 ac-
quire new light and power, v.^hich he had not yet received;
he should be * like unto God.' But he was so far from any
advantage by his apostacy, that one part of his misery con-
sisted in the loss of all power or ability to live to God.
This is the folly of that Pelagian heresy, which is now a
third time attempting to impose itself on the Christian world.
It supposeth that men have a power of their own to return
unto God, after they had lost the power they had of abiding
with him. It is not indeed as yet pretended by many, that
the first sin was a mere transient act, that no way vitiated
our nature, or impaired the power, faculty, or principle of
obedience in us. A wound, they say, a disease, a weakness,
it brought upon us, and rendered us legally obnoxious unto
death temporal, which we were naturally liable unto before.
Wherefore it is not said that men can return unto that per-
OF THE PERSON OF CHRIST. 241
feet obedience which the law required ; but that they can
comply with, and perform that which the gospel requireth
in the room thereof For they seem to suppose, that the
gospel is not much more but an- accommodation of the rule
of obedience unto our present reason and abilities, with some
motives unto it, and an example for it in the personal obe-
dience and suffering of Christ. For whereas man forsook
the law of obedience first prescribed unto him, and fell into
various incapacities of observing it, God did not, as they
suppose, provide in and by the gospel a righteousness
whereby the law might be fulfilled, and effectual grace to
raise up the nature of man unto the performance of accept-
able obedience ; but only brings down the law and the rule
of it into a compliance unto our weakened, diseased, de-
praved nature ; than which, if any thing can be spoken more
dishonourably of the gospel, I know it not. However
this pretended power of returning unto some kind of obe-
dience, but not that which was required of us in our primi-
tive condition, is no way sufficient unto our restoration, as
is evident unto all.
(2.) As man could not effect his own recovery, so he
would not attempt it. For he was fallen into that condition
wherein, in the principles of all his moral operations, he was
at enmity against God; and whatever did befall him, he
would choose to continue in his state of apostacy. For he
was wholly * alienated from the life of God.' He likes it not,
as that which is incompliant with his dispositions, inclina-
tions, and desires, as inconsistent with every thing wherein
he placeth his interest. And hence as he cannot do what
he should through impotency, he will not even do what he
can through obstinacy. It may be we know not distinctly
what to ascribe unto men's impotency, and what unto his ob-
stinacy ; but between both, he neither can nor will return
unto God. And his power unto good, though not sufficient
to bring him again unto God, yet is it not so small but that
he always chooseth not to make use of it unto that end. In
brief, there was left in man a fear of divine power, a fear of
God because of his greatness, which makes him do many
things which otherwise he would not do ; but there is not
left in him any love unto divine goodness, without which h6
cannot choose to return unto God.
VOL. XII. B
242 A DECLARATION OF THE MYSTERY
(3.) But let us leave these things which men will dis-
pute about, though in express contradiction unto the Scrip-
ture and the experience of them that are wrought upon to
believe ; and let us make an impossible supposition, that
man could and would return unto his primitive obedience,
yet no reparation of the glory of God suffering in the loss
of the former state of all things would thereon ensue. What
satisfaction would be hereby made for the injury offered
unto the holiness, righteousness, and wisdom of God, whose
violation in their blessed 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 rejec-
tion of his image, would still continue. And such a resti-
tution of things, wherein no provision is made for the repa-
ration of the glory of God, is not to be admitted. The
notion of it may possibly please men in their apostate con-
dition, wherein they are wholly turned off from God, and
into self; not caring what becomes of his glory, so it may
go well with themselves. But it is highly contradictory
unto all equity, justice, and the whole reason of things,
wherein the glory of God is the principal and centre of all.
Practically things are otherwise among many. The most
profligate sinners in the world that have a conviction of an
eternal condition, would be saved. Tell them it is incon-
sistent 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, eter-
nally delivered from the evil they fear, and let God look
unto his own glory ; they take no care about it. A soul
that is spiritually ingenuous, would not be saved in any
way but that whereby God may be glorified. Indeed, to
be saved, and not unto the glory of God, implies a con-
tradiction. For our salvation is eternal blessedness, in a
participation of the glory of God.
Secondly, It followeth, therefore, that man must make
satisfaction unto the justice of God, and thereby a repara-
tion of his glory that he may be saved. This, added unto
a complete return unto obedience, would effect a restitu-
tion of all things ; it would do so as unto what was past,
though it would make no new addition of glory unto God.
OF THE T>ERSON OF CHRIST. 243
But this became not the nature and efficacy of divine wis-
dom. It became it not merely 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 exaltation of the divine
properties, as incomparably exceeds whatever could have
ensued on, or been effected by the law of creation, had man
continued in his original obedience. But at present it is
granted that this addition of satisfaction unto a return
unto obedience, would restore all things unto their first
condition. But as that return was impossible unto man,
so was this satisfaction for the injury done by sin much
more. For suppose a mere creature, such as man is, such
as all men are, in what condition you please, and under all
advantageous circumstances, yet, whatever he can do towards
God, is antecedently and absolutely due from him in that
instant wherein he doth it, and that in the manner wherein
it is done. They must all say whon 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 satisfac-
tion 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 com-
mitted, is madness. An old debt cannot be discharged
with ready money for new commodities ; nor can past in-
juries be compensated by present duties, which we are anew
obliged unto. Wherefore mankind, being indispensably
and eternally obliged unto the present performance of all
duties of obedience unto God, according to the utmost of
their capacity and ability, so as that the non-performance
of them in their season, both as unto their matter and man-
ner, 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
b2
/
244 A DECLARATION OF THE MYSTERY
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. And therefore it hath been the design of
Satan in all ages, to contrive presumptuous notions of men's
spiritual abilities, to divert their minds from the contem-
plation of the glory of divine wisdom and grace, as alone
exalted in our recovery.
We are proceeding on this supposition, that there was a
condecency unto the holy perfections of the divine nature,
that mankind should be restored, or some portion of it re-
covered unto the enjoyment of himself; so angelical nature
was preserved unto the same end in those that did not sin.
And we have shewed the general grounds whereon it is im-
possible that fallen man should restore or recover himself.
Wherefore we must, in the next place, inquire what is neces-
sary unto such a restoration, on the account of that con-
cernment 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 fol-
lowing among others may be observed unto that end.
1. It was required that there should be an obedience
yielded unto God, bringing more glory unto him, than dis-
honour did arise and accrue from the disobedience of man.
This was due unto the glory of divine holiness in giving of
the law. Until this was done, the excellency of the law as
becoming the holiness of God, and as an effect thereof
could not be made manifest. For if it were never kept 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 evi-
dent that the transgression of it was not rather from some
defect in the law itself, than from any evil in them that
should have yielded obedience unto it ? The obedience
yielded by the angels that stood and sinned not, made it
manifest that the transgression of it by them that fell and
sinned, was from their own wills, and not from any unsuit-
ableness unto their nature and state in the law itself. But
OF THE PERSON OF CHRIST. 245
if the law given unto man should never be complied withal
in perfect obedience by any one whatever, it might be
thought that the law itself was unsuited unto our nature,
and impossible to be complied withal. Nor did it become
infinite wisdom to give a law, whose equity, righteousness,
and holiness, should never be exemplified in obedience ;
should never be made to appear, but in the punishment in-
flicted on its transgressors. Wherefore the original law of
personal righteousness was not given solely nor primarily
that men might suffer justly for its transgression, 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 implanted on our nature, and which was the principle
enabling us unto obedience. This also was rejected by sin,
and therein the holiness of God despised. If this be not
restored in our nature, and that with advantages above
what it had in its first communication, we cannot be reco-
vered 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 in-
fliction of that punishment, which in the unalterable rule
and standard of divine justice was due thereunto. The dis-
mission of sin on any other terms, would leave the rule of
God under unspeakable dishonour and confusion. For
where is the righteousness of government, if the highest sin
and provocation that our nature was capable of, and which
brought confusion on the whole creation below, should for
ever go unpunished? The first express intimation that God
gave of his righteousness in the government of mankind,
was his threatening a punishment equal unto the demerit of
disobedience, if man should fall into it. 'In the day thou
eatest thereof thou shalt die.' If he revoke and disannul
this sentence, how shall the glory of his righteousness in the
rule of all be made known ? But how this punishment should
be undergone, which consisted in man's eternal ruin, and yet
manbeeternally saved, was a work for divine wisdom to con-
246 A DECLARATION OF THE MYSTERY
trive. 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 his advantage and power over mankind unto the glory of
God. For he was not to be left to triumph in his success.
And inasmuch as man was on his part rightfully given up
unto him, his deliverance was not to be wrought by an act
of absolute dominion and power, but in a way of justice and
lawful judgment; which things shall be afterward spoken
unto.
Without these things the recovery of mankind into the
favour and unto the enjoyment of God was utterly impos-
sible, on the account 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
holiness and righteousness of God in his law and rule, and
in the primitiveconstitutionof our nature might be repaired;
how his goodness, love, grace, and mercy might be manifest-
ed 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 things required unto our restoration, the whole
work wherein they consist, must be wrought in our own
nature, in the nature that had sinned, and which was to be
restored and brought unto glory. On supposition, T 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 itself 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 na-
ture of another kind, suppose that of angels ? For notwith-
standing any such obedience, yet the law might be unsuited
unto the nature of man whereunto it was originally pre-
OF THE PERSON OF CHRIST. 247
scribed. Wherefore there would be a veil drawn over the
glory of God, in giving the law unto man, if it were not fulfilled
by obedience in the same nature. Nor can there be any
such relation between the obedience and suffering's of one
nature, in the stead and for the disobedience of another, as
that glory might ensue unto the wisdom, holiness, and jus-
tice of God, in the deliverance of that other nature thereon.
The Scripture abounds in the declaration of the necessity
hereof, with its condecency unto divine wisdom. Speaking
of the way of our relief and recovery; * Verily/ saith the apo-
stle, ' he took not on him the nature of angels ;' Heb. ii. 16.
Had it been the recovery of angels which he designed, he
would have taken their nature on him. But this would have
been no relief at all unto us, no more than the assuming of
our nature is of advantage unto the fallen angels ; the obe-
dience and sufferings of Christ therein, extended not at all
unto them, nor was it just or equal that they should be re-
lieved thereby. AVhat then was required unto our deliver-
ance ? why, saith he, * forasmuch as the children were par-
takers of flesh and blood, he also himself likewise took part
of the same ;' ver. 14. It was human nature (here expressed
by flesh and blood) that was to be delivered, and therefore
it was human nature wherein this deliverance was to be
wrought. This the same apostle disputes at large, Rom.
V. 12 — 19. The sum is, that as * by one man's disobedience
many were made sinners; so by the obedience of one' (of
one man Christ Jesus, 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 resur-
rection from the dead.' No otherwise could our ruin be
retrieved, nor our deliverance from sin with all the conse-
quents 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 de-
liverance 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
248 A DECLARATION OF THE MYSTERY
same nature, in our first parents. It would not suffice here-
unto, that God should create a man out of the dust of the
earth, or out of nothing of the same nature in general with
ourselves. For there would be no cognation or alliance be-
tween hira and us, so that we should be any way concerned
in what he did or suffered. For this alliance depends solely
hereon, *" that God hath 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 deliverer should be of * the
seed of the woman;' Gen. iii. 15. No other but he who
was so could * break the serpent's head,' or * destroy the
work of the devil,' so as that we might be delivered and re-
stored. 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. I? hog, that is,
^vpa/maTog, of the same mass, of one nature and blood ;
whence he is not ashamed to call them brethren. This also
was to be brought forth from the treasures of infinite
wisdom.
3. This nature of ours, wherein the work of our recovery
and salvation is to be wrought and performed, was not to be
so derived from the original stock of our kind or race, as
to bring along with it the same taint of sin, and the same
liableness unto guilt, upon its own account, as accompany
every other individual person in the world. For, as the
apostle speaks, 'such a high-priest became us' (and as a high-
priest was he to accomplish this work), * as was holy, harm-
less, undefiled, separate from sinners.' For, if this nature
in him were so defiled as it is in us ; if it were under a
deprivation of the image of God, as it is in our persons be-
fore our renovation, it could do nothing that should be ac-
OF THE PERSON OF CHRIST. 249
ceptable 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 dignus, a
difficulty which nothing but divine wisdom could expedite.
To take a little farther view hereof, we must consider on
what grounds these things (spiritual defilement and guilt)
do adhere unto our nature as they are in all our individual
persons. And the first of these is, that our entire nature,
as unto our participation of it, was in Adam, as our head
and representative. Hence his sin became the sin of us
all, is justly imputed unto us, and charged on us. * In
him we all sinned ;' all did so who were in him as their com-
mon 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 nature, in the natural and legal
head or spring of it. And the other is, that we derive our
nature from Adam by the way of natural generation. By
that means alone is the nature of our first parents as defiled
communicated unto us. For by this means do we become to
appertain unto the stock,- as it was degenerate and corrupt.
Wherefore that part of our nature, wherein and whereby this
great work was to be wrought, must, as unto its essence
and substance, be derived from our first parents, yet so as
never to have been in Adam as a common representative;
nor be derived from him by natural generation.
The bringing forth of our nature in such an instance,
wherein it should relate no less really and truly unto the
first Adam than we do ourselves, whereby there is the
strictest alliance of nature between him so partaker of it,
and us, yet so, as not in the least to participate of the
guilt of the first sin, nor of the defilement of our nature
thereby, must be an effect of infinite wisdom, beyond the
conceptions of any created understanding. And this, as we
know, was done in the person 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 de-
rived it legally, only from and after the first promise,
when Adam ceased to be a common person. Nor did it pro-
ceed from him by natural generation, the only means of
the derivation of its depravation and pollution. For it was
a ' holy thing,' created in the womb of the Virgin by the
250 A DECLARATION OF THE MYSTERY
power of the Most High. ' O the depths of the wisdom and
knowledge of God !'
It was necessary therefore on all these considerations,
it was so unto the glory of the holy properties of the divine
nature, and the reparation of the honour of his holiness and
righteousness, that he by whom the work of our recovery
was to be wrought, should be a man, partaker of the 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 nature of Jesus Christ.
But yet, in the second place, on all the considerations
before-mentioned, it is no less evident, that this work could
not be wrought or effected by him who was no more than
a mere man, who had no nature but ours, who was a human
person, and no more. There 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 godliness, whereunto a continual opposi-
tion hath been made by the gates of hell, as we manifested
in the entrance of this discourse. But whereas it belongs
unto the foundation of our faith, we must inquire into it, and
confirm the truth of it with such demonstrations as divine
revelation doth accommodate us withal. And three things
are to be spoken unto.
First, We are to give in rational evidences, that the re-
covery 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 sal-
vation of the church by Jesus Christ, who was God and
man in one person. And thereon give a description of the
person of Christ and its constitution, which suiteth all the
ends of infinite wisdom in this orlorious work. The first of
these falls under sundry plain demonstrations.
1. That human nature might be restored, or any portion
of mankind be eternally saved unto the glory of God, it was
necessary, as we proved before, that an obedience should
be yielded unto God and his law, which should give and
bring more glory and honour unto his holiness, than there
was dishonour reflected on it, by the disobedience of us all.
OF THE TERSON OF CHRIST. 251
Those who are otherwise minded, care not what becomes of
the glory of God, 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 disobedi-
ence 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 a one, ofa mere man, could have
no influence at all on the recovery of mankind, nor the
salvation of the church. For whatever it were, it would
be all due from him for himself, and so could only profit or
benefit himself. For what is due from any on his own ac-
count, 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 obedi-
ence unto God, that he is capable of the performance of in
this world, as we have before declared. Yea, universal obe-
dience in all possible instances is so absolutely necessary
unto him as a creature made in dependence on God, and for
the enjoyment of him, that the voluntary omission of it in
any one instance, would be a criminal disobedience, 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 performs this obe-
dience must be one who was not originally obliged thereunto,
on his own account or for himself. And this must be a di-
vine person and none other ; for every mere creature is so
obliged. And there is nothing more fundamental in gospel
principles, than that the Lord Christ in his divine person
was above the law, and for himself owed no obedience there-
252 A DECLARATION OF THE MYSTERY
unto. But by his own condescension, as he was made of a
woman for us, so he was made under the law for us. And
therefore, those by whom the divine person of Christ is de-
nied, do all of them contend that he yielded obedience unto
God for himself, and not for us. But herein they bid de-
fiance unto the principal effect of divine wisdom, wherein
God will be eternally glorified.
3. The people to be freed, redeemed, and brought unto
glory, were great and innumerable ; ' a great multitude which
no man can number ;' Rev. vii. 9. The sins which they were
to be delivered, ransomed, and justified from, for which a
propitiation was to be made, were next unto absolutely in-
finite. They wholly surpass the comprehension of any
created understanding, or the compass of imagination. And
in every one of them there was something reductively infi-
nite, 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 under-
gone.
By all these persons, in all these sins, there was an in-
road 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, without a compensation and satisfaction made
unto the justice of God. To assert the contrary, is to sup-
pose that upon the matter, it is all one to him whether he
be obeyed or disobeyed, whether he be honoured or disho-
noured in and by his creatures. And this is all one as to
deny his very being ; seein g itopposeth the glory of his
essential properties. Now to suppose that a mere man, by
his temporary suffering of external pains, should make sa-
tisfaction 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 con-
stitute a mediation between God and man that should con-
sist in appearance and ostentation, and not be an effect 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 THE PERSON OF CHRIST. 253
of justice or proportion, that one of them should be con-
ceived in any sense to answer unto the other ; that is,
there is nothing which answers any rule, notions, or concep-
tions of justice ; nothing that might be exemplary unto men
in the punishment of crimes, that the sins of an infinite
number of men, deserving every one of them eternal death,
should be expiated by the temporary sufferings 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 sup-
position there must be a proportion between the things
themselves, namely, the sufferings of one, and the deliverance
ofall.
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 com-
pensation for the sins of the whole church. Men who in
things of this nature satisfy themselves with notions and
fancies may digest such suppositions ^ but those who make
use of faith for their own delivery from under a conviction
of sin, the nature and demerit of it, with a sense of the
wrath of 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 himself 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 suf-
ferings. Wherefore, those by whom the divine nature of
the Lord Christ is denied, do all of them absolutely deny
also that he made any satisfaction unto divine justice for
sin. They will rather swallow all the absurdities which the
absolute dismission of sin without satisfaction or punish-
ment doth bring along with it, than grant that a mere man
could make any such satisfaction by his temporary sufferinos
for the sins of the world. And on the other hand, whoever
doth truly and sincerely believe the divine person of Christ,
namely, that he was God and man in one person, and as
such a person acted in the whole work of mediation, he
cannot shut his eyes against the glorious light of this truth.
254 A DECLARATION OF THE MYSTERY
that what he did and suftered in that work, must have an
intrinsic worth and excellency in it, out-balancing all the
€vil in the sins of mankind ; that more honour and glory-
accrued unto the holiness and law of God by his obedience,
than dishonour was cast on them by the disobedience of
Adam and all his posterity.
4. The way whereby the church was to be recovered and
saved was by such works and actings, as one should take
on himself to perform in the way of an office committed
unto him for that end. For whereas man could not recover,
ransom, nor save himself, as we have proved, the whole must
be wrou2;ht 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 w^e have
before proved apart by itself that no office unto this pur-
pose could be discharged towards God, or the whole church,
by any one who was a man only. I shall not therefore here
farther insist upon it, although there be good argument in
it unto our present purpose.
5. If man be recovered, he must be restored into the
same state, condition, and dignity, wherein he was placed
before the fall. To restore him with any diminution of ho-
nour 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 con-
dition 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 himself
being in subjection unto God alone. But if he were re-
deemed and restored by one who was a mere creature, he
could not be restored unto this state and dignity. For on
all grounds of right and equity, he must owe all service and
OF THE PERSON OF CHRIST. 255
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. Accordingly in the
purchase of us, the Lord Clirist became our absolute Lord,
unto whom we owe all religious subjection of soul and con-
science ; Rom. xiv. 7 — 9. It would follow therefore that
if we were redeemed and recovered by the interposition of
a mere creature, if such a 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 instated in. For
it belonged thereunto, that we should owe religious service
and obedience unto him alone who was God by nature over
all blessed for ever. And they bring all confusion into
Christian religion, who make a mere creature the object of
our faith, love, adoration, invocation, and all sacred wor-
ship. 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 sub-
jection 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 re-
stored into our primitive condition to be in spiritual sub-
jection unto God alone. . He therefore by whom we are re-
stored, unto whom we owe all obedience and religious ser-
vice, is, and ought to be God also. And as they utterly
overthrow 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 dishonour on the mediation of Christ, who subject
256 A DECLARATION OF THE MYSTERY
themselves in any religious service to saints or angels, or
any other creatures whatever.
On these suppositions, which are full of light and evi-
dence, infinite wisdom did interpose itself, to glorify all the
other concerned 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 foUoweth.
Man by sin had cast the most inconceivable dishonour
on the righteousness, holiness, goodness, and rule of God,
and himself into the guilt of eternal ruin. In this state it
became the wisdom and goodness of God, neither to suffer
the whole race of mankind to come short eternally of that
enjoyment of himself for which it was created, nor yet to
deliver any one of them, without a retrieval of the eternal
honour of his righteousness, holiness, and rule, from the di-
minution and waste that was made of it by sin. As this
could no way be done, but by a full satisfaction unto jus-
tice 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 obedi-
ence 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 necessary hereunto, that the na-
ture wherein all this was to be performed, 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 commu-
nicated unto our persons, from that common stock. Unless
it were so, there could be no undertaking in it for others, it
would not be able to answer for itself. But yet on all these
suppositions, no undertaking, no performance of duty, in
human nature could possibly yield that obedience unto God,
or make that satisfaction for sin, whereon the deliverance
of others might ensue, unto the glory of the holiness, righte-
ousness, and rule of God.
In this state of things did infinite wisdom interpose it-
self, in that glorious ineffable contrivance of the person of
Christ, or of the divine nature in the eternal Son of God,
OF THE PERSON OF CHllIST. 257
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 under-
standing being able to apprehend any other way whereby
it might so have been unto the eternal glory of God. This
therefore is such an effect of divine wisdom, as will be the
object of holy adoration and admiration unto eternity ; as
unto this life, how little a portion is it we know of its ex-
cellency ?
CHAP. XVII.
Other evidences of divine wisdom in the contrivance of the work of re~
demption, in and hy 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
infinite wisdom and goodness, which we may gather from the
nature of this work, and its effects, as expressed in divine
revelation. 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 ne-
cessary 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 power than man. The very name of
creature includes the condition of universal subjection and
service unto the Creator. 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 obedi-
ence, absolute and universal, into a condition of self-suffi-
ciency 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
VOL. XII. &
258 A DECLARATION OF THE MYSTERY
will of God. And there is somewhat of this in every sin ;
the sinner would advance his own will in opposition unto,
and above the will of God. But what was the event hereof?
Man by endeavouring to free himself from absolute subjec-
tion and universal service, to invade absolute dominion, fell
into absolute and eternal ruin.
For our recovery out of this state and condition, consi-
dering how we cast ourselves into it, the way insisted on,
was found out by divine wisdom, namely, the incarnation of
the Son of God. For he was Lord of all, had absolute do-
minion over all, owed no service, no obedience for himself,
being in the form of God, and equal unto him. From this
state of absolute dominion, he descended into a condition
of absolute service. As Adam sinned and fell by leaving
that state of absolute service which was due unto him,
proper unto his nature, inseparable 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, relieved us by descend-
ing 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 de-
scended as much beneath himself in his self-humiliation, as
Adam designed to ascend above himself in his pride and
self-exaltation.
The consideration of the divine grace and wisdom herein,
the apostle proposeth unto us, Phil. ii. 6 — 8. ' 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 humbled
himself, and became obedient imto 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 es-
sential form of the same nature with him, accounted it no
robbery to be in the state and condition of God, to be
* equal to him.' But being made in the ' fashion of a man,'
OF THE PERSON OF CHRIST. 259
takino; on him our nature, he also submitted unto the form
or the state and condition of a servant therein. He had
dominion over all, owed service and obedience unto none,
being in the * form of God,' and equal unto him, the condi-
tion which Adam aspired unto. But he condescended unto
a state of absolute subjection and service for our recovery.
This did no more belong unto him on his own account, than
it belonged unto Adam to be like unto God, or equal to
him. Wherefore it is said that he humbled himself unto it,
as Adam would have exalted himself unto a state of dignity
which was not his due.
This submission of the Son of God unto an estate of ab-
solute 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 him-
self in absolute and perpetual service; in sign whereof his
ears were bored with an awl. So the body of Christ was
prepared for him, that therein he might be in a state of ab-
solute service unto God. So he became 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 righte-
ousness of God from his condescension unto universal ser-
vice and obedience, who was over all God blessed for ever ;
than dishonour 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 trusted with him for especial ser-
vice. In this state of poverty he commits the robbery of
attempting to be like unto God. Being poor he would
make himself rich by the rapine of an equality with God.
This brought on him and us all, as it was meet it should,
the loss of all that we were intrusted with. Hereby we lost
the image of God, lost our right unto the creatures here be-
low, lost ourselves and our souls. This was the issue of his
attempt, to be rich when he was poor.
s 2
260 A DECLAHATION OF THE MYSTERY
111 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. 8, 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 w^hich 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 sin-
ful 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 ^vay 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 w^ith his relation
thereunto, was indispensably obliged unto universal obedi-
ence. His sin therefore was the disobedience of him who
was absolutely obliged unto obedience by the very consti-
tution of his beins: and necessary relation unto God. This
was that which rendered it so exceeding sinful, and the con-
sequents of it eternally miserable. And from this obligation
his sin, in any one instance, was a totalrenunciation 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 law of God in that nature that sinned, man cannot be
saved without an eternal violation of the glory of God there-
in. But the disobedience of him who was every way ob-
liged unto obedience, 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 v^^as 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.
OF THE PERSON OF CHRIST. 261
in his own person, a man, made under the law. Had he not
been made under the law, what he did could not have been
obedience; and had he not been in himself above the law,
his obedience could not have been beneficial unto us. The
sin of Adam (and the same is in the nature of every sin)
consisted in this, that he who was naturally every way mider
the law, and subject unto it, would be every way above the
law, and no way obliged by it. Wherefore it was taken
away unto the glory of God, by his obedience, who being in
himself above the law, no way subject unto it, yet submitted,
humbled himself, to be * made under the law,' to be every
way obliged by it. See Gal. iii. 13. iv. 4. This is the sub-
ject 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 mediator and undertaker between God and man. In
the union of both our natures in the same person, he was so
meet by his relation unto both ; unto God by filiation, or son-
ship ; unto us by brotherhood, or nearness of kindred ; Heb.
ii, 14. And he was able from the dignity of his person :
for the temporary sufferings 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 thinos 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 desfgns
a new heir of all, 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 in-
heritance the apostle declares, Heb. ii. 6 — 9. for the words
which he cites from Psal. viii. 4 — 6. ' What is man, that thou
art mindful of him, and the son of man, that thou visitest
him? For thou hast made him a little lower than the angels,
and hast crowned him with glory and honour. Thou madest
him to have dominion over the works of thy hands: thou
hast put all things under his feet ;' do declare the original
condition of mankind in general. But man forfeited the
262 A DECLARATION OF THE MYSTERY
dominion and inheritance that he was intrusted withal, and
God settleth it anew, solely in the man Christ Jesus. So
the apostle adds, * We see not all things put under him,'
but we see it all accomplished in Jesus; ver. 9. But as all
other inheritances do descend with theirs, so did this unto
him, with its burden. There was a great debt upon it, the
debt of sin. This he was to undergo, to make payment of,
or satisfaction for, or he could not rightly enter upon the
inheritance. This could no otherwise be done but by his
suffering in our nature, as hath been declared. He who
was the heir of all, was in himself to purge our sins. Herein
did the infinite wisdom of God manifest itself, in that he
conveyed the inheritance of all things unto him who was
meet and able so to enter upon it, so to enjoy and possess
it, as that no detriment or damage might arise unto the
riches, the revenue, the glory of God, from the waste made
by the former possessor.
5. 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 pro-
voked God, he had given such evidences of his wrath and
displeasure against us, and our minds thereon were so
alienated from him, as we stood in need of the strongest
motives, and highest encouragements, once to attempt to
return unto him, so as to place ^11 our faith and trust in him,
and all our love upon him.
Sinners generally live in a neglect and contempt of God,
in an enmity against him; but whenever they are convinced
of a necessity to endeavour a return unto him, the first thing
they have to conflict withal, is fear. Beginning to under-
stand 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 accept-
ance with him. This was the sense that Adam himself had
upon his sin, when he was afraid, and hid himself. And the
sense of other sinners is frequently expressed unto the same
purpose in Scripture. See Isa. xxxiii. 14. Micah vi. 6, 7.
All these discouragements are absolutely provided against
in that way of our recovery which infinite wisdom hath found
out. It were a thing delightful to dwell on the securities
OF THE PERSON OF CHRIST. 263
given us therein, as unto our acceptance in all those princi-
ples, 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
confirmation than lieth in this one consideration, that what
we are to believe unto this end, is delivered unto us by God
himself in our nature. What could confirm our faith and
hope in God, what could encourage us to expect acceptance
with God, like this ineffable testimony of his good-will unto
us ? The nature of things is not capable of greater assur-
ance, seeing the divine nature is capable of no greater con-
descension.
This the Scripture proposeth as that which gives a just
expectation that against all fears and oppositions we should
close with divine calls and invitations to return unto God.
' Last of all he sent unto them his son, saying. They will
reverence my son/ Matt. xxi. 37. they will believe the mes-
sage 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 return unto him-
self, is the utmost that divine excellencies could condescend
iinto. And as this was needful for us (though proud men
and senseless of sin understand it not), so, if it be refused,
it will be attended with the sorest destruction ; Heb. xii. 25.
(2.) This treaty principally consists in a divine declara-
tion, that all the causes of fear and dread upon the account
of sin, are removed and taken away. This is the substance
of the gospel, as it is declared by the apostle, 2 Cor. v.
18—21. Wherefore, if hereon we refuse to return unto God,
to make him the object of our faith, trust, love, and delight,
it is not by reason of any old or former sin, not of that of
our original apostacy from God, nor of the effects of it
against the law, by the means of a new sin, outdoing them
264 A DECLARATION OF THE MYSTERY
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 re-
covery, 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 liim 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,
saltem redamare ne pigeat.'
(4.) The whole race of mankind falling into sin against
God, and apostacy from him, there was no example left unto
them to manifest how excellent, how glorious, and comely a
thing it is to live unto God, to believe and trust in him, to
cleave unto him unchangeably by love. For they were utter
strangers unto what is done by angels above, nor could be
affected with their example. But without a pattern of these
things, manifesting their excellency and reward, they could
not earnestly endeavour to attain unto them. This is given
us most conspicuously in the human nature of Christ. See
Heb. xii. 13. Hereby, therefore, every thing needful for our
encouragement to return unto God, is in infinite wisdom
provided for, and proposed unto us.
6. Divine wisdom in the w^ay of our recovery by Jesus
Christ, God manifest in the flesh, designed to glorify a state
of obedience unto God, and to cast the reproach of the most
inexpressible folly on the relinquishment of that state by sin.
For as God would recover and 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 re-
proach of this folly. He would let us see wherein the true
OF THE PERSON OF CHRIST. 265
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 ver. 12. unto the end of the chapter,
there is an inquiry after wisdom, and the place of its habi-
tation. 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 com-
prehend 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 is
wisdom ; and to depart from evil, that 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 un-
derstanding.' 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 contri-
vance of the devil and man, and uncontrollably to evince
wherein alone true wisdom doth consist, God would glorify
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 heaven, and men on earth, had they continued therein.
This he did in this way of our recovery, in that his own
eternal Son entered into a state of obedience, and took upon
him the * form,' or condition, * of a servant' unto God.
What more evident conviction could there be of the folly
of mankind in hearkening unto the suggestion of Satan, to
seek after wisdom in another condition? How could that
great maxim, which is laid down in opposition unto all vain
thoughts of man, be more eminently exemplified ; that ' the
fear of the Lord, that is wisdom ; and to depart from evil,
that is understanding?' What greater evidence could be
266 A DECLARATION OF THE MYSTERY
given, that the nature of man is not capable of a better con-
dition, than that of service and universal obedience unto
God ? How could any state be represented more amiable,
desirable, and blessed ? In the obedience of Christ, of the
Son of God in our nature, apostate sinners are upbraided
with their folly, in relinquishing that state, which by his
susception of it, is rendered so glorious. What have we
attained, by leaving that condition, which the eternal Son
of God delighted in ? 'I delight,' saith he, ' to do thy will,
O my God; yea, thy law is in the midst of my bowels;'
Psal. xl. 8. It is the highest demonstration, that our nature
is not capable of more order, more beauty, more glory, than
consists in obedience unto God. And that state which we
fell into upon our forsaking of it, we now know to be all
darkness, confusion, and misery.
Wherefore, seeing God in infinite grace and mercy would
recover us unto himself; and in his righteousness and holi-
ness would do this in a way of obedience, of that obedience
which we had forsaken ; it hath an eminent impression of
divine wisdom upon it, that in this mystery of God manifest
in the flesh, the only means of our recovery, he would cast
the reproach of the most inexpressible folly on our apos-
tacy from a state of it, and render it amiable and desirable
unto all who are to return unto him.
To bear the shame of this folly, to be deeply sensible of
it, and to live in a constant prospect and view of the glory
of obedience in the person of Christ, with a sedulous en-
^deavour for conformity thereunto, is the highest attainment
of our wisdom in this world; and whosoever is otherwise
minded, is so at his own utmost peril.
7. God in infinite wisdom hath by this means secured
the whole inheritance of this life, and that which is to come
from a second forfeiture. Whatever God will bestow on
the children of men, he grants it unto them in the way of an
inheritance. So the land of Canaan, chosen out for a re-
presentative of spiritual and eternal things, was granted
unto Abraham and his seed for an inheritance. And his
interest in the promise is expressed by being ' heir of the
world.' All the things of this life that are really good and
useful unto us, do belong unto this inheritance. So they
did when it was vested in Adam. All things of grace and
OF THE PERSON OF CHRIST. 267
gloiy do so also. And the whole of the privilege of be-
lievers is, that they are heirs of salvation. Hence * godli-
ness hath the promise of the life that now is, and that which
is to come ;' 1 Tim. iv. 5. And the promise is only of the
inheritance. This inheritance, as was before intimated, was
lost in Adam, and forfeited into the hand of the great Lord,
the great possessor of heaven and earth. In his sovereign
grace and goodness he was pleased again to restore it, as
unto all the benefits of it unto the former tenants, and that
with an addition of grace, and a more exceeding weight of
glory. But withal, infinite wisdom provides that a second
forfeiture shall not be made of it. Wherefore, the grant of
it is not made immediately unto any of those for whose use
and benefit it is prepared and granted. They had been
once tried and failed in their trust unto their own eternal
beggary and ruin, had not infinite grace interposed for their
relief. And it did not become the wisdom and glory of
God to make a second grant of it which might be frustrate
in like manner. Wherefore he would not commit it again
unto any mere creature whatever ; nor could it safely have
been so done with security unto his glory. For,
(1.) It was too great a trust, even the whole inheritance
of heaven and earth, all the riches of grace and glory, to be
committed unto any one of them. God would not give this
glory unto any one creature. If it be said, it was first com-
mitted unto Adam, and therefore to have it again, is not an
honour above the capacity of a creature ; I say, that the na-
ture of the inheritance is greatly changed. The whole of
what was intrusted with Adam, comes exceedingly short of
what God hath now prepared as the inheritance of the
church. There is grace in it, and glory added unto it,
which Adam neither had, nor could have right luito. It is
now of that nature, as could neither be intrusted with, nor
communicated by, any mere creature. Besides, he that hath
it is the object of the faith and trust of the church, nor can
any be interested in any part of this inheritance, without
the exercise of those and all other graces on him, whose the
inheritance is. And so to be the object of our faith, is the
prerogative of the divine nature alone.
(2.) No mere creature could secure this inheritance that
it should be lost no more ; and yet if it were so, it would
268 A DECLARATION OF THE MYSTERY
be highly derogatory unto the glory of God. For two
things were required 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 consti-
tution of his nature, is absolutely free from falling from
God, himself. They may receive, the angels in heaven,
and the glorified saints have received, such a confirmation
in and by grace, as that they shall never actually apostatize
or fall from God. But this they have not from themselves,
nor the principles of their ow^n 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 b}^ the innate
concreated abilities of his own nature. And as unto the
latter, all the ang-els in heaven cannot undertake to secure
the obedience of any one man, so as that the conveyance of
the inheritance may be sure unto him. Wherefore with re-
spect hereunto, those angels themselves, though the most
holy and glorious of all the creatures of God, have no
greater trust or interest, than to ' be ministering spirits,
sent forth to minister for them who shall be heirs of salva-
tion ;' Heb. i. 14. So unmeet are they to have the whole
inheritance vested in any of them.
But all this infinite wisdom hath provided for in the
great ' mystery of godliness, God manifest in the flesh.' God
herein makes his only Son the heir of all things, and vests
the whole inheritance absolutely in him. For the promise,
which is the court-roll of heaven, the only external mean
and record of its conveyance, was originally made unto
Christ only. God * said not, And unto thy seeds, as of many;
but as of one. And to thy seed, which seed is Christ ;' Gal.
iii. 16. And we become again heirs of God, only as we are
joint heirs with Christ; Rom. viii. 17. that is, by being
taken into a participation of that inheritance which is vested
in him alone. For many may be partakers of the benefit of
OF THE PERSON OF CHRIST. 269
that, whose right and title is in one alone, when it is con-
veyed unto him for their use. And hereby the ends before-
mentioned are fully provided for. For,
(1.) He who is thus made the heir of all is meet to be
intrusted with the glory of it. For where this grant is so-
lemnly expressed, it is declared that he is the 'brightness
of the Father's glory, and the express image of his person;'
Heb. i. 2, 3. and that by him the worlds were made. He
alone was meet to be this heir, who is partaker of the divine
nature, and by whom all things were created. For such
things belong unto it, as cannot appertain unto any other.
The reader may consult, if he please, our exposition of that
place of the apostle.
(2.) Any failure in his own person was absolutely impos-
sible. The subsistence of the human nature in the person
of the Son of God, rendered the least sin utterly impossible
unto him. For all the moral operations of that nature are
the acts of the person of the Son of God. And hereby not
only is the inheritance secured, but also an assurance that
it is so, is given unto all them that do believe. This is the
life and soul of all gospel comforts, that the whole inherit-
ance of grace and glory is vested in Christ, where it can
never suffer loss or damage. When we are sensible of the
want of grace, should we go unto God^ and say, * Father,
give us the portion of goods that falls unto us,' as the pro-
digal did, we should quickly consume it, and bring our-
selves unto the utmost misery as he did also. But in Christ
the whole inheritance is secured for evermore.
(3.) He is able to preserve all those who shall be heirs
of this inheritance, that they forfeit not their own personal
interest therein, 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 enjoy-
ment of the purchased inheritance. We hold our title by
the rod, at the will of the Lord. And many failures we are
liable unto whereon we are * in misericordia domini,' and are
subject unto amercements. But yet the whole inheritance
being granted imto Christ, is eternally secured for us, and
we are by his grace preserved from such offences against
the supreme Lord, or committing any such wastes, as should
cast us out of our possession. See Psal. Ixxxix* 27 — 32.
270 A DECLARATION OF THE MYSTERY
Thus in all things infinite wisdom hath provided, that no
second forfeiture should be made of the inheritance of grace
and glory, which as it would have been eternally ruinous
unto mankind, so it was inconsistent with the glory and
honour of God.
8. The wisdom of God was gloriously exalted in the
righteous destruction of Satan and his interest, by the in-
carnation and mediation of the Son of God. He had pre-
vailed against the first way of the manifestation of divine
glory ; and therein both pleased and prided himself. No-
thing could ever give such satisfaction unto the malicious
murderer, as the breach he had occasioned between God
and man, with his hopes and apprehensions that it would be
eternal. He had no other thoughts, but that the whole race
of mankind which God had designed unto the enjoyment of
himself, should be everlastingly ruined. So he had satisfied
his envy against man in his eternal destruction with himself,
and his malice against God in depriving him of his. glory.
Hereon, upon the distance that he had made between God
and man, he interposed himself, and boasted himself for a
long season, as ' the God of this world,' who had all power
over it and in it. It belonged unto the honour of the wis-
dom 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 dis-
appoint him, but by crushing him with power, without re-
spect unto righteousness, or demonstration of wisdom.
Wherefore it must be done in such a way, as wherein he
might see unto his eternal shame and confusion, all his arts
and subtleties defeated by infinite wisdom, and his enter-
prise overthrown in away of right and equity. The remark
that the Holy Ghost puts on the serpent which was his in-
strument in drawing man unto apostacy from God, namely,
that he was * subtle above all the beasts of the field,' is only
to intimate wherein Satan designed his attempt, and from
whence he hoped for his success. It was not an act of
power or rage, but of craft, counsel, subtlety and deceit.
Herein he gloried and prided himself; wherefore the way to
disappoint him with shame, must be a contrivance of infi-
nite wisdom, turning all his artifices into mere folly.
OF THE PERSON OF CHRTST. 271
This work of God, with respect unto him, is expressed
in the Scripture two ways ; first, it is called the spoiling of
him, as unto his power, and the prey that he had taken.
The strong man armed was to be bound, and his goods
spoiled. The Lord Christ, by his death, * destroyed him
that had the power of death, that is, the devil/ He * led
captivity captive,' spoiling principalities and powers, tri-
umphing over them in his cross. So Abraham, when he
smote the kings, not only delivered Lot who was their cap-
tive, but also took all their spoils. Again, it is expressed
by the destruction of his works. * For this cause was the
Son of God manifested, that he might destroy the works of
the devil.' The spoils which he had in his own power were
taken from him, and the works which he had erected in the
minds of men were demolished. The web which he had
w^ove to clothe himself withal, as the God of this world, was
unravelled to the last thread. And although all this seems
to represent a work of power, yet was it indeed an effect of
wisdom and righteousness principally.
For the power which Satan had over mankind was in
itself unjust. For (1.) he obtained it by fraud and deceit.
* The serpent beguiled Eve.' (2.) He possessed it with in-
justice, 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 tha{ it was every way unjust both
in its foundation and execution. With respect hereunto he
was justly destroyed by omnipotent power, which puts forth
itself in his eternal punishment. But on the other side,
mankind did 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. Wherefore, 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 exaltation of the honour of his holiness, with all the
272 A DECLARATION OF THE MYSTERY
other properties of his nature, as also of his law, outba-
lancing all the diminution of it by the first apostacy of man-
kind, as hath been declared. Immediately hereon all the
charms of Satan were dissolved, all his chains loosed, his
darkness that he had brought on the creation dispelled, his
whole plot and design defeated ; whereon he saw himself,
and was exposed unto all the holy angels of heaven, in all
the counsels, craft, and power he had boasted of, to be no-
thing but a congeries, a mass of darkness, malice, folly, im-
potency, and rage.
Hereon did Satan make an entrance into one of the prin-
cipal parts of his eternal torments, in that furious self-ma-
ceration which he is given up unto on the consideration of
his defeat and disappointment. Absolute power he always
feared, and what it would produce ; for he believes that,
and trembles. But against any other way he thought he
had secured himself. It lieth plain to every understanding,
what shame, confusion, and self-revenge, the proud apos-
tate was cast into upon his holy, righteous disappointment
of his design; whereas he had always promised himself to
carry his cause, or at least to put God to act in the de-
struction of his dominion, by mere omnipotent power, with-
out regard unto any other properties of his nature. To find
that which he contrived for the destruction of the glory of
God, the disappointment of his ends in the creation of all
things, and the eternal ruin of mankind, to issue in a more
glorious exaltation of the holy properties of the divine na-
ture, and an unspeakable augmentation of blessedness unto
mankind itself, is the highest aggravation of his eternal tor-
ments. This was a work every way becoming the infinite
wisdom of God.
9. Whereas there are three distinct persons in the holy
Trinity, it became the wisdom of God, that the Son, the
second person, should undertake this work, and be incar-
nate. 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 a holy admiration,
not curiously to be inquired into. To intrude ourselves into
the things which we have not seen, that is, which are not
revealed in those concernments of them which are not re-
OF THE PERSON OF CHRIST. 273
vealed, is not unto the advantage of faith in our edification.
But as unto what is declared of them, either immediately
and directly, or by their relation 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 gracious acceptance with him, all interest in his love and
favour. In our recovery, as we have declared, this image is
again to be restored unto us, or we are to be renewed into
the likeness of God. And there was a condecency ^lnto di-
vine 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 per-
son of the Son. Receiving his personal subsistence, and
therewithal the divine nature, with all its essential proper-
ties from the Father by eternal generation, he was thereon
the express image of his person, and the brightness of his
glory. Whatever is in the person of the Father, is in the
person of the Son, and being all received from the Father,
he is his essential image. And one end of his incarnation
was that he might be the representative image of God unto
us. Whereas therefore in the work of our recovery, the image
of God should be restored in us, there was a condecency
that it should be done by him who was the essential imao-e
of God. For it consists in the communication of the effects
and likeness of the same image unto us, which was essen-
tially in himself.
(2.) We were by nature the sons of God. We stood in
relation of sons unto him by virtue of our creation, the com^
munication of his image and likeness, with the preparation
of an inheritance for us. On the same accounts the angels
are frequently called the sons of God. This title, this re-
lation 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 en-
joyment of God. And this cannot be done but by adoption.
Now it seems convenient unto divine wisdom, that he should
recover our sonship by adoption, who was himself the es-
sential and eternal Son of God.
(3.) The sum of what we can comprehend in this great
VOL. XII. T
274 A DECLARATION OF THE MYSTERY
mystery 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 b3'^ infinite wisdom. These ori-
ginally reside in the person of the Father, and the acting
of them in this matter is constantly ascribed unto him. He
sent the Son, as he gives the Spirit, by an act of sovereign
authority. And he sent the Son from his eternal love ; he
loved the world, and sent his Son to die. This is constantly
assigned to be the effect of the love and 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 per-
son in the order of subsistence, in the order of operation puts
the whole authority, love, and power of the Father in execu-
tion. This order of subsistence and operation thereon, is
expressly declared by the apostle, 1 Cor. viii. 6. ' Unto us
there is but one God the Father, of whom are all things,
and we in him ; and one Lord Jesus Christ by whom are all
things, and we by him.' The Father is the original fountain
and spring, £? ou, from whom, whose original authority, love,
goodness and power, are all these things. That expression
of * from him,* peculiarly denotes the eternal original of all
things. But how are this authority, goodness, love, and
power in the Father, whence all these things spring and
arise, made effectual, how are their effects wrought out and
accomplished? * There is one Lord, even Jesus Christ,' a dis-
tinct person from the Father, ^l ov, ' by whom are all things.'
He works in the order of his subsistence, to execute, work,
and accomplish all that originally proceedeth from the Fa-
ther. By the Holy Spirit, who is the third person in order
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 Fa-
ther to assume our nature ; it belonged not thereunto in the
order of subsistence and operation in the blessed Trinity.
OF THE PERSON OF CHRIST. 275
The authority, love, and power whence the whole work pro-
ceeded, were his in a peculiar manner. But the execution
of what infinite wisdom designed in them and by them, be-
longed unto another. Nor did this belong unto the person
of the Holy Spirit, who in order of divine operation follow-
ing that of his subsistence, was to perfect the whole work,
in making application of it unto the church when it was
wrought. Wherefore it was every way suited unto divine
wisdom, unto the order of the holy persons in their subsist-
ence and operation, that this work should be undertaken and
accomplished in the person of the Son. What is farther
must be referred unto another world.
These are some few of those things wherein the infinite
wisdom of God in this holy contrivance giveth forth some
rays of itself into 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 of all glorious
evangelical truths ; not one of them can be understood, be-
lieved, or improved as they ought, without a due compre-
hension of their relation hereunto ; as we have shewed be-
fore.
This is that which the prophets of old inquired into and
after with all diligence, even the mystery of God manifest
in the flesh,with theglory 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 lest our sloth under the beams of
the sun should be condemned by their diligence in the twi-
light ?
This the angels bow down to look into, although their
concerns therein were not equal to ours. But angels are
angels, and prophets were prophets ; we are a generation of
poor sinful men who are little concerned in the glory of God
or our own duty.
T 2
276 A DECLARATION OF THE MYSTERY
Is it not much to be lamented that many Christians con-
tent themselves with a very superficiary knov^^ledge of these
things? How are the studies, the abilities, the time, and di-
ligence 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 in-
to this glorious mystery is neglected, if not despised ? Alas,
the light of divine wisdom in the greatest works of nature,
holds not the proportion of the meanest star unto the sun in
its full strength, unto that glory of it which shines in this
mystery of God manifest in the flesh, and the work accom-
plished thereby. A little time shall put an end unto the
whole subject of their inquiries, with all the concernment
of God and man in them for evermore. This alone is that
which fills up eternity, and which although it be now with
some a nothing, yet will shortly be all.
Is it not much more to be lamented, that many who are
called Christians do even despise these mysteries? Some
oppose them directly with pernicious heresies about the per-
son of Christ, denying his divine nature, or the personal
union of his two natures, whereby the whole mystery of in-
finite wisdom is evacuated and rejected. And some there
are who though they do not deny the truth of this mystery,
yet they both despise and reproach such as with any dili-
gence endeavour to inquire 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 steadfastness in believing as unto
the especial 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.
OF THE PERSON OF CHRIST. 277
This is the way of spiritual peace. When the soul of a be-
liever is able to take a view of the glory of the wisdom of
God, exalting all the other holy properties of his nature in
this great mystery unto our salvation, it will obviate all fears,
remove all objections, and be a means of bringing in assured
peace into the mind ; which without a due comprehension
of it, will never be attained.
[2.] The acting of faith hereon, is that which is accom-
panied with its great power to change and transform the
soul into the image and likeness of Christ. So is it express-
ed by the apostle, 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 ; KaTowTpi^ofxevoi, not
taking a transient glance of these things, but diligently in-
specting them, as those do who through a glass design a
steady view of things at a distance. That which we are
thus to behold by the continued actings of faith in holy con-
templation, is the 'glory of the Lord in the face of Jesus
Christ/ as it 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 contempla-
tion of this mystery by faith ? jU£Tajuojo0ou/x£3'<i, ' we are chang-
ed,^ made quite other creatures than we were, cast into the
form, figure, and image of Jesus Christ, the great design of
all believers in this world. Would we then be like unto
Christ ? Would we bear the image of the heavenly, as we have
borne the image of the earthy? Is nothing so detestable unto
us as the deformed image of the old man, in the lusts of the
mind and of the flesh? Is nothing so amiable and desirable
as the image of Christ and the representation of God in him?
this is the way, this is the means of attaining the end which
we aim at.
[3.] Abounding in this duty is the most effectual means
of freeing us in particular from the shame and bane of pro-
fession in earthly mindedness. There is nothing so unbe-
coming a Christian, as to have his mind always exercised
about, always filled with, thoughts of earthly things. And
accordino- as men's thou<]fhts are exercised about them, their
affections are increased and inflamed towards them. These
things mutually promote one another, and there is a kind of
278 A DECLARATION OF THE MYSTERY
circulation in them. Multiplied thoughts inflame affections,
and inflamed affections increase the number of thoughts con-
cerning 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 manner 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 dia-
metrically opposed unto this frame, so it will gradually cast
it out of the soul. And without this we shall labour in the
fire ibr deliverance from this pernicious evil.
[4.] And hereby are we prepared for the enjoyment of
glory above. No small part of that glory consists in the
eternal contemplation and adoration of the wisdom, good-
ness, love, and power of God in this mystery, and the effects
of it, as shall afterward be declared.
And how can we better or otherwise be prepared for it,
but by the implanting a sense of it on our minds by sedulous
contemplation whilst we are in this world ? God will not
take us into heaven, into the vision and possession of hea-
venly glory, with our heads and hearts reeking with the
thoughts and affections of earthly things. He hath appoint-
ed means to make us * meet for the inheritance of the saints
in light,' before he will bring us into the enjoyment of it.
And this is the principal way whereby he doth it. For
hereby it is that we are ' changed into the image of Christ
from glory to glory/ and make the nearest approaches unto
the eternal fulness of it.
CHAP. XVIII.
The nature of the person of Christy and the hypostatieal 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
OF THE PEllSON OF C^HRIST. 279
already declared by others. Howbeit to speak something
of it in this place, is necessary unto the present work; and
Ishall do it in answer unto a double end or design.
First, To help those that believe, in the regulation of
their thoughts about this divine person, so far as the Scrip-
ture goeth 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 he-
resies 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 effect of divine wisdom and
grace. For although the knowledge of him mentioned in
the gospel, be not confined merely unto his person in the
constitution thereof, but extends itself unto the whole work
of his mediation, with the desio;n of God's love and p:race
therein, with our own duty thereon ; yet is this knowledge
of his person the foundation of all the rest, wherein, if we
mistake or fail, our whole building in the other parts of the
knowledge of him will fall unto the ground. And although
the saving knowledge of him is not to be obtained without
especial divine revelation. Matt. xvi. 17. or saving illumi-
nation, 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 farther degrees of the knowledge of him which
are attainable in this life.
Secondly, To manifest in particular how ineffably dis-
tinct the relation between the Son of God and the man
Christ Jesus, is from all that relation and union which may
be between God and believers, or between God and any
other creature. The want of a true understanding hereof,
is the fundamental error of many in our days. 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 conjectures, and unwarrant-
able determinations of the schoolmen and some others. For
many of them designing to explicate this mystery, by ex-
ceeding 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
280 A DECLARATION OF THE MYSTERY
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 opi-
nions, as that they are downright heresies. I shall there-
fore confine myself in the explication of this mystery unto
the propositions of divine revelation, with the just and ne-
cessary 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 subsist-
ence with the Son of God.
2. The union of the two natures in that single person
which is consequential thereon.
3. The mutual communication of those distinct natures,
the divine and human, by virtue of that union.
4. The enunciations or predications concerning the per-
son of Christ, which follow on that union and communion.
1. The first thing in the divine constitution of the per-
son of Christ as God and man, is assumption. That ineffa-
ble divine act I intend, whereby the person of the Son of
God assumed our nature, or took it into a personal subsist-
ence with himself. This the Scripture expresseth some-
times actively with respect unto the divine nature acting in
the person of the Son, the nature assuming; sometimes pas-
sively with respect unto the human nature, the nature as-
sumed. The first it doth, Heb. ii. 14. 16. ' Forasmuch as
the children are partakers of flesh and blood, he also him-
self 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 sun-
dry other places. The assumption, the taking of our hu-
man nature to be his own, by an ineffable act of his power
and grace, is clearly expressed. And to take it to be his
own, his own nature, can be no otherwise but by giving it a
subsistence in his own person ; otherwise his own nature it
is not, nor can be. Hence God is said to * purchase his
church with his own blood,' Acts xx. 28. That relation and
denomination of* his own,' is from the single person of him
whose it is. The latter is declared, John i. 14. * The Word
OF THE PERSON^ OF CHRIST. 281
was made flesh/ Rom. viii. 3. ' God sent his own Son in
the likeness of sinful flesh.' 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 substance or
nature into flesh, which implies a contradiction, and besides
is absolutely destructive of the divine nature. He could
no otherwise, therefore, be made flesh, or made of a woman,
but in that our nature w^as 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.
[L] 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 na-
ture being the immediate principle of all such operations.
The wisdom, power, 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 like-
ness 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 kuto, j5ov\r)(Tiv kol Iv-
doKiav, ' 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 dis-
282 A DECLARATION OF THE MYSTERY
tinct and different in the formal reason of them. [1]. Assump-
tion 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 subsist-
ing in that one person. [3.] Assumption respects the act-
ing of the divine, and the passion of the human nature, the
one assumeth, the other is assumed. Union respects the
mutual relation of the natures unto each other. Hence the
divine nature may be said to be united unto the human, as
well as the human unto the divine ; but the divine nature
cannot be said to be assumed as the human is. Wherefore,
assumption denotes the acting of the one nature, and the
passion of the other, union the mutual relation that is be-
tween them both.
These things may be safely affirmed, and ought to be
firmly believed, as the sense of the Holy Ghost in those ex-
pressions, ' 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 act-
ings of divine wisdom and power therein !
2. That which followeth hereon, is the union of the two
natures in the same person, or the hypostatical union. This
is included and asserted in a multitude of divine testimonies;
Isa. vii. 14. * Behold a virgin shall conceive and bear a son,
and shall call his name Immanuel,' as Matt. 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 natures 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 Won-
derful, 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 him-
self, * Before Abraham was, I am ;' John viii. 58. That he,
the same person who then spake unto the Jews, and as a
man was little more than thirty years of age, should also be
before Abraham, undeniably confirms the union of another
nature in the same person with that wherein he spoke those
OF THE PERSON OF CHRIST. 283
word^, and without which they could not be true. He had
not only another nature which did exist before Abraham,
but the same individual person who then spoke in the hu-
man 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
arpeiTTwg, ' without any change' in the person of the Son of
God, which the divine nature is not subject unto ; adiapi-
rtjg, with a distinction of natures, but ' without any divi-
sion' of them by separate subsistences ; aavjxvTiog, * with-
out mixture' or confusion; axopiariog, * without separation'
or distance. And ouffiwSwc, ' substantially/ because it was
of two substances or essences, in the same person, in opposi-
tion unto all accidental union, as the * fulness of the God-
head dwelt in him bodily.'
These expressions were found out and used by the an-
cient church, to prevent the fraud of those who corrupted the
doctrine of the person of Christ, and (as all of that sort ever
did, and yet continue so to do) obscured their pernicious
sentiments under ambiguous expressions. And they also
made use of sundry terms which they judged significant of
this great mystery, or the incarnation of the Son of God.
Such are IvcapKbyaig, ' incarnation ;' IvdMixanoaig, * embody-
ing ;' lvav^pM-Ky\(sig, * inhumanation ;' r} SttnroTiKri ^mSruuLia,
KoX irapovaia, 17 olKOVOfiiay to the same purpose ; r/ ^m crapKog
ojutX/a, ' his conversation, in or by the flesh ;' 7) dia avOpwiro-
T7]Tog (paviptjjaig, * his manifestation by humanity ;' >/ iXevaig,
* the advent;' >/ Kevwmg, ' the exinanition,' or humiliation ;
r) row XpiGTov lTn(l)avBia, ' the appearance' or manifestation ' of
Christ;' // cfwiraTaj^aaigt * the condescension.' Most of
these expressions are taken from the Scripture, and are used
therein with respect unto this mystery, or some concern-
ments 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 expression in them, so, so far as they explain
the thing intended according unto the mind of the Holy
Ghost in the Scripture, and obviate the senses of men of
corrupt minds, they are to be embraced and defended as
useful helps in teaching the truth.
That whereby it is most usually declared in the writings
284 A declartAtion of the mystery
of the ancients, is x«p^C evivoeuyg, * gratia unionis/ the ' grace
of union ;' which form of words some manifesting them-
selves strangers unto, do declare how little conversant they
are in their writings. Now, it is not any habitual inherent
grace residing subjectively in the person, or 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 fore-
sight of, any precedent dignity or merit in him ; 1 Pet. i. 20.
Hence is that of Austin, " Ea gratia fit ab initio fidei
su8e homo quicunque Christianus, qua gratia homo ille ab
initio factus est Christus.' De Praedest. Sanct. cap. 15. For
whereas all the inherent grace of the human nature of Christ,
and all the holy obedience which proceeded from it, was
consequent in order of nature unto this union, 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
eternity. This is the fundamental privilege of the human
nature of Christ, which all others, even unto his eternal
glory, proceed from, and are resolved into.
(3.) The glorious meetness and ability of the person of
Christ, for and unto all the acts and duties of his mediatory
office. For they are all resolved into the union of his na-
tures in the same person, without which not one of them
could be performed unto the benefit of the church. And
this is that ' arace of our Lord Jesus Christ,' which renders
him so glorious and amiable unto believers. ' Unto them
that believe he is precious.'
The common prevalent expression of it at present in the
church is the hypostatical union ; that is, the union of the
divine and human nature in the person of the Son of God,
the human nature having no personality nor subsistence of
its own.
With respect unto this union, the name of Christ is
called * Wonderful/ as that which hath thejpre-eminence in
all the effects of divine wisdom. And it is a singular effect
OF THE PERSON OF CHRIST. 285
thereof. There is no other union in things divine or hu-
man, in things spiritual or natural, whether substantial or
accidental, that is of the same kind with it, it differs speci-
fically from them all.
[1.] The most glorious union is that of the divine per-
sons in the same being or nature ; the Father in the Son,
the Son in the Father, the Holy Spirit in them both, and
both in him. But this is a union of distinct persons in the
unity of the same single nature. And this, I confess, is
more glorious than that whereof we treat ; for it is in God
absolutely, it is eternal, of his nature and being. But this
union we speak of, is not God, it is a creature, an effect of
divine wisdom and power. And it is different from it
herein, inasuiuch 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, essential, in the same na-
ture ; this, as it is not accidental, as we shall shew, so it is
not properly substantial, because it is not of the same na-
ture, but of divers in the same person, remaining distinct in
their essence and substance, and is therefore peculiarly hy-
postatical or personal. Hence Austin feared not to say^ that
* Homo potius est in filio Dei, quam filius in Patre ;* De Trin.
lib. i. cap. 10. But that is true only in this one respect,
that the Son is not so in the Father as to become one person
with him. In all other respects it must be granted, that the
in-being of the Son in the Father, the union between them,
which is natural, essential, and eternal, doth exceed this in
glory, which was a temporary, external act of divine wis-
dom and grace.
[2.] The most eminent substantial union in things natu-
ral, is that of the soul and body constituting an individual
person. There is, I confess, some kind of similitude be-
tween this union and that of the different natures in the per-
son of Christ; but it is not of the same kind or nature.
And the dissimilitudes that are between them, are more and
of greater importance than those things are wherein there
seems to be an agreement between them. For,
1st, The soul and body are so united, as to constitute
one entire nature. The soul is not human nature, nor is the
body, but it is the consequent of their union. Soul and
body are essential parts of human nature, but complete hu-
286 A DECLARATION OF THF^ MYSTERY
man 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 com-
plete before. Each nature remains the same perfect, complete
nature after this union.
2dly, The union of the soul and body doth constitute
that nature which is made essentially complete thereby,
a new individual person, with a subsistence of its own,
which neither of them was, nor had before that union. But
although the person of Christ, as God and man, be consti-
tuted by this union, yet his person absolutely, and his indi-
vidual subsistence, was perfect, absolutely antecedent unto
that union. He did not become a new person, another per-
son than he was before, by virtue of that union ; only that
person assumed human nature to itself to be its own, into
personal subsistence.
3dly, Soul and body are united by an external effi-
cient cause, or the power of God ; and not by the act of one
of them upon another. But this union is effected by that
act of the divine nature towards the human, which we have
before described.
4thly, Neither soul nor body have any personal sub-
sistence 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 of composition. Hereon something is produced
composed of various parts, which is not what any of them
are. And there is a conversion of things, when one thing
is substantially changed into another, as the water in the
miracle that Christ wrought was turned into wine. But
this union hath no resemblance unto any of them. There
is not a Kpacrig, ' a mixture,' 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 supposed 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 pro-
perties, and have neither understanding nor will of its own.
And some of the Arians fancied a substantial change of that
created divine nature which they acknowledged, into the
OF THE PERSON OF CHRIST. 287
human. But these imaginations, instead of professing Christ
to be God and man, would leave him indeed neither God nor
man; and have been sufficiently confuted. Wherefore the
union we treat of hath no similitude unto any such natural
union as is the effect of composition or mutation.
[4.] There is an artificial 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 burn-
ing; yet is the agent or instrument but one sword. Some-
thing of this nature may be allowed to be spoken in way of
allusion ; but it is a weak and imperfect representation of
this mystery on many accounts. For the heat in iron is
rather an accident than a substance, is separable from it ;
and in sundry other things diverts the mind from due appre-
hensions of this mystery.
[5.] There is a spiritual union, namely, of Christ and
believers ; or of God in Christ and believers, which is excel-
lent 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, re-
vived 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 per-
sons of the Son of God, and the Son of man, as these now
do, and briefly detect the vanity of it. For the whole of it
consisted in the concession of sundry things that were true
in particular, making use of the pretence of them, unto the
denial of that wherein alone the true union of the person of
Christ did consist.
Nestorius allowed the presence of the Son of God, with
the man Christ Jesus, to consist in five things.
288 A DECLARATIOX OF THE MYSTERY
1st. He said he was so present with him, Kara Tropao-rao-tv,
or by inhabitation, as man dwells in a house or a ship to
rule it. He dwelt in him as his temple. So he dwells in all
that believe, but in him in a more especial manner. And
this is true with respect unto that fulness of the Spirit
whereby God was with him and in him; as he is with and in
all believers, according unto the measures wherein they are
made partakers of him. But this answers not that divine
testimony, that * in him dwelt all the fulness of the God-
head bodily;' Col. ii. 9. The fulness of the Godhead is the
entire divine nature. This nature is considered in the per-
son of the Son, or eternal Word, for it was the Word that was
made flesh. And this could no otherwise dwell in him
bodily, really, substantially, but in the assumption of that
nature to be his own. And no sense can be given unto this
assertion to preserve it from blasphemy; that the fulness of
the Godhead dwelleth in any of the saints bodily.
2dly. He allowed an especial presence, Kara a^iaLv, as
some call it, that is, by such a union of affections as is be-
tween 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 affections unto God. This also is true; but
there is that which is no less true that renders it useless
unto the pretensions of Nestorius. For he allowed the divine
person of the Son of God ; but whatever is spoken of this
nature concerning the love of God unto the man Christ
Jesus, and of his love to God, it is the person 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.
3dly. He allowed it to be kut a^iav, by way 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 that Son of man. But herein to recompense his sacri-
ledge in taking away the hypostatical union from the church,
he would introduce idolatry into it. For the honour that is
due unto the Son of God is divine, religious, or the owning
of all essential divine properties in him, with a due sub-
jection of soul unto him thereon. But to give this honour
unto the man Christ Jesus, without a supposition of the sub-
OF TllK PERSON' OF CHRIST. 28Q
sistence of his human nature in the person of the Son of
God, and solely on that account, is highly idolatrous.
4thly. He asserted it to be Kara TavrofdovXiav, 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 heaven ; in whom there is a perfect compli-
ance with the will of God in all things. Wherefore, if this
be the foundation of this union, he might be said to take on
him the nature of angels, as well as the seed of Abraham,
which is expressly denied by the apostle, Heb. ii. 16, 17.
5thly. KaO' ojudjvv/jiiav, by an equivocal denomination,
the name of the one person, namely, of the Son of God,
being accommodated unto the other, namely the son of man.
So they were called gods unto whom the word of God came.
But this no way answers any one divine testimony, where-
in 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 equivo-
cation can take place. By all these ways he constituted a
separable accidental union, wherein nothing in kind, but in
degree only, was peculiar unto the 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
communion, or mutual communication of the distinct na-
tures therein. But his personal union consists not in any
of them, nor in all of them together. Nor do they answer
any of the multiplied testimonies given by the Holy Ghost
unto this glorious mystery. Some few of them may be
mentioned.
• The word was made flesh ;' John i» 14. There can be
but two senses of these words. (1st.) That the word ceased
to be what it was, and was substantially turned into flesh.
(2dly.) That continuing to be whatit was, it was made to be
also what before it was not. The first sense is destructive
of the Divine Being, and all its essential 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 na-
ture wherein he was made flesh, which is that we plead for.
For this assertion, that the person of the Son took our na-
VOL. XII. U
290 A DECLARATION OF THE MYSTERY
ture to be his own, is the same with that of the assumption
of the human nature into personal subsistence with himself.
And the ways of the presence of the Son of God with the
man Christ Jesus before-mentioned, do express nothing in
answer unto this divine testimony, that ' the Word was
made flesh.'
* Being in the form of God he took on him the form of a
servant, 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 fancy no distinction that shall bear the deno-
mination 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 na-
ture of man in the condition of a servant. For it is the
same with his being made of a woman, made under the law;
or taking on him the seed of Abraham. And this person
became obedient. It was in the human nature, in the form
of a servant, wherein he was obedient. Wherefore that hu-
man nature was the nature of that person, a nature which he
took on him and made his own, wherein he would be obe-
dient. And that the human nature is the nature of the per-
son of him who was in the form of God, is that hypostatical
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 hypostatical union. So the Son of God
took on him the seed of Abraham, was * made of a woman,'
did ' partake of flesh and blood,' was ' manifest in the flesh,'
that he who was born of the blessed virgin, was ' before
Abraham,' that he was made of the * seed of David accord-
ing to^the flesh,' whereby God purchased the ' church with
his own blood,' are all spoken of one and the same person,
and are not true but on the account of the union of the two
natures therein. And all those who plead for the accidental
metaphorical union, consisting in the instances before men-
OF TUK PERSON OF CHRIST. 291
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 hy-
postatically united. And herein we may consider, (1.) What
is peculiar unto the divine nature: (2.) What is common
unto both.
(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 sub-
sistence. In itself it is avuTrojraroc, that which hath not a
subsistence of its own, which should give it individuation
and distinction from the same nature in any other person.
But it hath its subsistence in the person of the Son, which
thereby is its own. The divine nature, as in that person, is
its suppositum.
[2.] By the Holy Spirit he filled that nature with an all-
fulness of habitual grace, which I have at large explained
elsewhere.
[3.] In all the acts of his office, by the divine nature, he
communicated worth and dignity unto what was acted in
and by the human nature.
For that which some have for a long season troubled the
church withal, about such a real communication of the pro-
perties 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 deno-
mination 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 na-
tures in this personal union, three things are to be observed,
which the Scripture, reason, and the ancient church, do all
concur in.
[1.] Each nature doth preserve its own natural, essential
properties, entirely unto, and in itself; without mixture,
without composition or confusion, without such a real com-
munication of the one unto the other, so as that the one
should become the subject of the properties of the other.
The Deity, in the abstract, is not made the humanity, nor on
the contrary. The divine nature is not made temporary,
u 2
292 A DECLARATION OF THE MYSTERY
finite, limited, subject to passion or alteration by this imiou;
nor is the human nature rendered immense, infinite, omni-
potent. Unless this be granted, there will not be two na-
tures in Christ, a divine and a human ; nor indeed either
of them, but somewhat else, composed of both.
[2.] Each nature operates in him according unto its es-
sential properties. The divine nature knows all things, up-
holds 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 and sufl:ered,
in all that he continueth to do for us, in or by virtue of whe-
ther nature soever it be done or wrought, is not to be con-
sidered 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
conclude.
(1.) Some things are spoken of the person of Christ,
wherein the enunciation is verified with respect unto one na-
ture only. As the ' Word was with God, and the Word was
God;' John i. 1. 'Before Abraham was, I am;' John viii.
58. ' Upholding all things by the word of his power ;' Heb.
i. 3. These things are all spoken of the person of Christ;
but belong unto it on account of his divine nature. So is it
said of him. ' To us is a child 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 ac-
count thereof.
(2.) Sometimes that is spoken of the person which be-
longs 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 per-
son of Christ. So is he said to be the head, the king, priest,
and prophet of the church ; all which offices he bears, and
OF THE PERSON OF CHRIST. 293
performs the acts of them, not on the singular account of
this or that nature, but of the hypostatical union of them
both.
(3.) Sometimes his person being denominated from one
nature, the properties and acts of the other are assigned
unto it. So they * crucified the Lord of glory.' He is the
Lord of glory on the account of his divine nature only ;
thence is his person denominated, when he is said to be
crucified, which was in the human nature only. ' So God
purchased his church with his own blood ;' Acts xx. 28.
The denomination of the person is from the divine nature
only ; he is God ; but the act ascribed unto it, or what he
did by his own blood, was of the human nature only. But
the purchase that was made thereby, was the work of the
person, as both God and man. So on the other side,
' the Son of Man who is in heaven ;' John iii. 13. The de-
nomination of the person is from the human nature only;
'the Son of man.' That ascribed unto it was with the re-
spect unto the divine nature only ; * who is in heaven.'
(4.) Sometimes the person being denominated from one
nature, that is ascribed unto it which is common unto both;
or else being denominated from both, that which is proper
unto one only is ascribed unto him. See Rom. ix. 4. Matt,
xxii. 42. -
These kinds of enunciations the ancients expressed by
lvcL)0<ayri, 'alteration;' aXkaidxrig, 'permutation;' KOLvoTr]^,
' communion ;' t/jottoc avri^oa^ixiq, ' the manner of mutual po-
sition ;' Koiv{i}via\^i(j)\xaT{i)v, 'the communication of proper-
ties ;' and other the like expressions.
These things I have only mentioned, because they are
commonly handled by others in their didactical and pole-
mical discourses concerning the person of Christ ; and could
not well be here utterly omitted.
294 A DECLARATION OF THE MYSTERY
CHAP. XIX.
The exaltation of Christ ; with his present state and condition in glory
during' the continuance of his mediatory office.
The apostle describing the great mystery of godliness,
* God manifest in the flesh ;' by several degrees of ascent,
he carrieth it within the vail, and leaves it there in glory,
aveXiifp^t] ev ^o^y, 1 Tim. iii. 16. God w^as manifest in the
flesh, and * received up into glory.' This assumption of our
Lord Jesus Christ into glory, or his glorious reception in
heaven, with his state and condition therein, is a 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 consummation of all things. Hereon doth the
glory of God, and the especial concernment of the church, at
present depend. For at the end of this dispensation he
shall give up the kingdom unto God, even the Father, or
cease from the administration of his mediatory office and
power, as the apostle declares, 1 Cor. xv. 24 — 28. ' Then
cometh the end, when he shall have delivered up the king-
dom unto God, even the Father ; when he shall have put
down all rule and all authority and power. For he must
reign, until 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, and the destruction of all enemies, is the work that
God committed unto his Son, in his incarnation and media^
tion; Eph. i. 10. This he was variously to accomplish in
OF THE PERSON OF CiiRIST. 295
the administration of all his offices. The enmity between
God and us immediately, he removed by the blood of his
cross, whereby he made peace; Eph. ii. 14 — 16. Which
peace he continues and preserves by his intercession ; Heb.
vii. 26. 1 John ii. 2. The enemies themselves of the church's
eternal welfare, namely, sin, death, the world, Satan, and
hell, he subdues by his power. In the gradual accom-
plishment 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 there-
fore his work not be finished. He will not cease his work
whilst there is one of his elect to be saved, or one enemy
to be subdued. He shall not faint, nor give over, until he
hath sent forth judgment unto victory.
For the discharge of this work, he hath a sovereign
power over all things in heaven and earth committed unto
him. Herein he doth and must reign. And so absolutely
is it vested in him, that upon the ceasing of the exercise of
it, he himself is said to be made subject unto God. It is
true, that the Lord Christ, in his human nature, is always
less than, or inferior unto, God, even the Father. In that
sense, he is in subjection unto him now in heaven. But yet
he hath an actual exercise of divine power, wherein he is
absolute and supreme. When this ceaseth, he shall be sub-
ject unto the Father in that nature, and only so. Where-
fore 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 de-
sign of his wisdom and grace, in the constitution of his
person and offices, and have raised up, and finished, the
whole fabric of eternal glory. Then will God ' be all in all.'
In his ow^n immense nature and blessedness he shall not
only be 'all' essentially and causally, but 'in all' also: he
shall immediately be all in and unto us.
This state of things, when God shall immediately * be
all in all,^ w^e can have no just comprehension of in this life.
Some refreshing notions of it may be framed in our minds,
from those apprehensions of the divine perfections which
reason can attain unto ; and their suitableness to yield eter-
296 A DECLARATION OF Tf^E MYSTERY
nal rest, satisfaction, and blessedness, in that enjoyment of
them, whereof our nature is capable. Howbeit of these
things in particular, the Scripture is silent ; however it tes-
tifies our eternal reward and blessedness to consist alone in
the enjoyment of God.
But there is somewhat else proposed, as the immediate
object of the faith of the saints at present, as unto what they
shall enjoy upon their departure out of this world. And
Scripture revelations extend unto the state of things unto
the end of the w^orld, and no longer.
AVherefore heaven is now principally represented unto us,
as the place of the residence and glory of Jesus Christ, in
the administration 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 hu-
man nature that he intendeth, as was before declared 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 re-
proaches, contempts, and miseries, now unchangably stated
in incomprehensible glory. But the glory which God gives
unto Christ, in the phrase of the Scripture, principally is the
glory of his exaltation in his mediatory office. It is the ' all
power' that is given him in heaven and earth ; the ' name' that
he 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 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
OF THE PERSON OF CHRIST. 297
which by making them present unto us, supplies the room of
sight. This is the ground whereon our hope doth anchor ;
namely, the things ' within the veil/ Heb. vi. 19. which di-
rects us unto the temple administration of the mediatory
office of Christ. And it is for the strengthening of our faith
and hope in God, through him, that we do, and that we
ought to inquire into these things.
The consideration of the present state of Christ in hea-
ven, 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
person as mediator.
3. The exercise and discharge of his office in this state
of things ; which is what at present I shall principally in-
quire into. I shall not speak at all of the nature of glori-
fied bodies, nor of any thing that is common unto the hu-
man nature of Christ, and the same nature in glorified saints ;
but only what is peculiar unto himself. And hereunto I
shall premise one general observation.
All perfections whereof human nature is capable, abiding
what it was in both the essential parts of it, soul and body,
do belong unto the Lord Christ in his glorified state. To
ascribe unto it what is inconsistent with its essence^ is not
an assignation of glory unto its state and condition, but a
destruction 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, that
he is in the same body in heaven, wherein he conversed here
on earth ; as well as the faculties of his rational soul are con-
tinued the same in him. This is that ' holy thing' which was
framed immediately by the Holy Ghost, in the womb of the
virgin. This is that * Holy One' which, when it was in the
grave, saw no corruption. This is that body which was
offered for us, wherein he bare our sins on the tree. To
fancy any such change in, or of, this body, by its glorifica-
tion, as that it should not continue essentially and substan-
tially the same that it was, is to overthrow the faith of the
church in a principal article of it. We believe that the very
298 A DECLARATION OF THE MYSTERY
same body wherein he suffered for us, without any alteration
as unto its substance, essence, or integral parts, and not
another body of an ethereal, heavenly structure, wherein is
nothing of flesh, blood, or bones, by which he so frequently
testified the faithfulness of God in his incarnation, is still
that temple wherein God dwells, and wherein he administers
in the holy place not made with hands. The body which
was pierced, is that which all eyes shall see, and no other.
On this foundation I willingly allow all perfections in the
glorified human nature of Christ, which are consistent with
its real form and essence. I shall, therefore, only in some
instances inquire into the present glory of the human nature
of Christ, wherein it differs either in kind or degree from the
glory of all other saints whatever. For even among them
I freely allow different degrees in glory, which the eternal
order of things, that is, the will of God, in the disposal of all
things unto his own glory, doth require.
(1.) There is that wherein the present glory of the human
nature of Christ differeth, in kind and nature, from that which
any other of the saints are partakers of, or shall be so after
the resurrection. And this is,
[1.] The eternal subsistence of that nature of his, in the
person of the Son of God. As this belongs unto its dig-
nity and honour, so it doth also unto its inherent glory.
This is, and shall be, eternally peculiar unto him, in distinc-
tion 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 Mighty God,' &c. do call him Icabod, where
is the glory ? or, there is none that is peculiar unto him.
But the mystery hereof, according unto our measure, and in
answer unto our design, we have already declared. And
this glory he had indeed in this 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 him-
self of no reputation under the form of a servant. But 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 comptehend the mystery of the incarnation of the
Son of God? I do not well understand what is meant by
perfectly comprehend: but this is certain, that what we have
OF THE PERSON OF CHRIST. 299
now by faitli, 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 ob-
ject of divine adoration and honour. The enjoyment of hea-
ven is usually called the beatifical vision ; that is, such an
intellectual present view, apprehension, and sight of God,
and his glory, especially as manifested in Christ, as will
make us blessed unto eternity. Wherefore, in the contem-
plation of this mystery doth a great part of our blessedness
consist; and farther, our thoughts cannot attain. This is
tha^ wherein the glory of the human nature of Christ doth
essentially excel, and differ from that of any other blessed
creature whatever. And hereon other things do depend. For,
[2.] Hence the union of the human nature of Christ unto
God, and the communications of God unto it, are of another
kind than those of the blessed saints. In these things,
namely, our union with God, and his communications unto
us, 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,
complacency, and joy, from a clear apprehension of God's
infinite goodness and beauty now made present unto us,
now enjoyed by us, shall be the principle of our eternal ad-
herence unto him and union with him. His communications
unto us here, are by an external efficiency of power. He
communicates of himself unto us in the effects of his good-
ness, grace, and mercy, by the operations of his Spirit in us.
Of the same kind will all the communications of the divine
nature be unto us unto all eternity. It will be by what he
v/orketh in us by his Spirit and power. There is no other
way of the emanation of virtue from God, unto any creature.
But these things in Christ are of another nature. This
union of his human nature unto God, is immediate in the
person of the Son; ours is mediate by the Son as clothed
with our nature. The way of the communications of the divine
300 A DECLARATION OF THE MYSTERY
nature unto the human in his person, is what we cannot com-
prehend ; 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 subsist
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 all things, depend abso-
lutely on the Divine Being. But as unto the way of the
communications between the divine and human nature in
the personal union, we know it not. But whether they be
of life, power, light, or glory, they are of another kind than
that whereby we do or shall receive all things. For all
things are given unto us, are wrought in us, as was said, by
an external efficiency of power. The glorious immediate
emanations of virtue, from the divine unto the human nature
of Christ, we understand not. Indeed the actings of natures
of different kinds, where both are finite in the same person
one towards the other, is of a difficult apprehension. 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
accomplishment of it; or how, on the other hand, the soul is
affected with sorrow or trouble in the moment wherein the
body feeleth pain, so as that no distinction can be made
between the body's sufferings and the soul's sorrow? How
much more is this mutual communication in the same per-
son of divers natures above our comprehension, where one
of them is absolutely infinite ? Somewhat will be spoken
to it afterward. And herein doth this eternal glory differ
from that of all other glorified creatures whatever. And,
[3.] Hence the human nature of Christ, in his divine per-
son, and together with it, is the object of all divine adora-
tion and worship; Rev. v. 13. All creatures whatever do
for ever ascribe ' blessing, honour, glory, and power, unto
the Lamb,' in the same manner as unto him who sits on the
throne. This we have declared before. But no other crea-
ture either is, or ever can be, exalted into such a condition
OF THE PERSON OF CHRIST. 301
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 w^ell pleased. When this is fully accomplished,
he will use no other way or means for the manifestation of
his glory. Herein is the end and blessedness of all.
Wherefore the principal work of faith, whilst we are in
this world, is to behold this glory of God, as so represented
unto us in Christ. In the exercise of faith therein, is our
conformity unto him carried on unto perfection ; 2 Cor. iii.
18. And unto this end, or that we ia?.y do so, he power-
fully 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 communicates a spiritual
supernatural light unto the minds of believers, 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 disconso-
lations. Want of a steady view of this glory of God, is
that which exposeth us unto impressions from all our temp-
tations. 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 mani-
fest unto all the blessed ones that are before the throne of
God. They do not behold it by faith in various degrees of
302 A DECLAUATIOX OF THE MYSTERY
light, as we do here below. They have not apprehensions
of some impressions of divine glory on the person of Christ
and the human nature therein, with the work which he did
perform, which is the utmost of our attainment. But they
behold openly and plainly the whole glory of God, all the
characters of it, illustriously manifesting themselves in him,
in what he is, in what he hath done, in what he doth. Di-
vine wisdom, grace, goodness, love, power, do all shine forth
in him unto the contemplation of all his saints in whom he
is admired. And in the vision hereof consists no small part
of our eternal blessedness. For what can be more satisfac-
tory, more full of glory unto the souls of believers, than
clearly to comprehend the mystery of the wisdom, grace,
and love of God in Christ ? This is that which the prophets,
at a great distance, inquired diligently into ; that which the
angels bow down to look towards; that whose declaration
is the life and glory of the gospel. To behold in one view
the reality, the substance of all that was typified and repre-
sented 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 evidenced a glory in Christ of another kind and
nature, than what any creature can be participant in. I
shall therefore state it unto our consideration, with some few
observations concerning it.
1st. Every believer seeth here in this life, an excel-
lency, a glory in the mystery of God in Christ. They do
so in various degrees, unless it be in times of temptation,
when any of them walk in darkness, and have no light. The
view and prospect hereinto is far more clear, and accom-
panied with more evidence in some, than in others, accord-
ing unto the various degrees of their faith and light. The
spiritual sight of some is very weak, and their views of the
glory of God in Christ are much obscured with inevidence,
darkness, and instability. This, in many, is occasioned by
the weakness of their natural ability, in more, by spiritual
sloth and negligence, in that they have not habitually ' ex-
ercised their senses to discern good and evil,' as the apo-
OF THE PERSON OF CHRIST. ' 303
stle speaks, Heb. v. 14. Some want instruction, and some
have their minds corrupted by false opinions. Howbeit, all
true believers have the * eyes of their understanding opened/
to discern, in some measure, the glory of God, as represented
to them in the gospel. Unto others it is foolishness ; or
they think there is that darkness in it whereunto they
cannot approach. But all the darkness is in themselves.
This is the distinguishing property and character of saving-
faith ; it beholds the glory of God in the face of Jesus
Christ ; it makes us to discern the manifestation of the
glory of God in Christ, as declared in the gospel.
2dly. Our apprehension of this glory is the spring of all
our obedience, consolation, and hope, in this world. Faith
discovering this manifestation of the glory of God in Christ,
engageth the soul unto universal obedience, as finding
therein abundant reason for it, and encouragement unto it.
Then is obedience truly evangelical, when it ariseth from
this acting of faith, and is thereon accompanied with liberty
and gratitude. And herein is laid all the foundation of our
consolations for the present, and hope for the future. For
the whole security of our present and future condition de-
pends on the actings of God towards us, according as he
hath manifested himself in Christ.
3dly. From the exercise of faith herein, doth divine love,
love unto God, proceed ; therein alone it is enlivened and
inflamed. On these apprehensions doth a believing soul
cry out. How great is his goodness? how great is his
beauty? 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 intense aifections. All other notions
of love unto God in sinners, as we are all, are empty fancies.
Wherefore,
4thly. 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 tlie due exercise of faith.
304 A DECLARATION OF THE MYSTERY
This they pant and breath after; namely, that they may be
delivered from all darkness, unstable thoughts, and imper-
fect 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.
5thly. Heaven will satisfy all those desires and expecta-
tions. 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 nature, than that of any other creature
whatever. And from hence it is, that our glory shall prin-
cipally consist in beholding his glory, because the whole
glory of God is manifested in him.
And by the way, we may see hence the vanity as v/ell as
the idolatry of them who would represent Christ in glorj;^,
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 hav-
ing a resemblance of glory. And when they have done,
they lavish gold out of the bag, as the prophet speaks, in
various sorts of supposed ornaments ; such as are so only to
the vainest sort of mankind ; and so propose it as an image
or resemblance of Christ in glory. But what is there in it
that hath the least respect thereunto, the least likeness of it?
Nay, is it not the most effectual means that can be devised
to divert the minds of men from true 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 ?
OF THE PERSON OF CHRIST. 305
Na}^, doth it not obliterate all thoughts of it ? What is re-
presented thereby of the union of it unto God, and the im-
mediate communications of God unto it ? Doth it declare
the manifestation of all the glorious properties of the di-
vine nature in him? One thing indeed they ascribe unto it
that is proper unto Christ, namely, that it is to be adored -
and worshipped, whereby they add idolatry unto their folly;
persons who know not what it is to live by faith, whose
minds are never raised by spiritual heavenly contemplations,
who have no design in religion but to gratify their inward
superstition by their outward senses, may be pleased for a
time, and ruined for ever, by these delusions. Those who
have real faith in Christ, and love unto him, have a more
glorious object for their exercise.
And we may hereby examine both our own notions of
the state of glory, and our preparations for it, and whether
we are in any measure * made meet for the inheritance of
the saints of light.' More grounds of this trial will be af-
terward 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 mi-
Series, when they die. Yet the heathen had their Elysian
fields, and Mahomet his sensual paradise. Others have ap-
prehensions of I know not what glistering glory, that will
please and satisfy them, they know not how, when they can
be here no longer. But this state is quite of another nature,
and the blessedness of it is spiritual and intellectual. Take
an instance in one of the things before laid down. The glory
of heaven, consists in the full manifestation of divine wis-
dom, goodness, grace, holiness, of all the properties of the
nature of God in Christ. In the clear perception and con-
stant contemplation hereof, consists nO small part of eter-
nal 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 reve-
lation ? What is our desire to come unto the perfect com-
prehension of them ? How do we like this heaven ? What
do we find in ourselves that will be eternally satisfied here-
by ? According as our desires are after them, such and no
other are our desires of the true heaven, of the residence of
VOL. XII. X
306 A DECLARATION OF THE MYSTERY
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 sen-
suality of our affections, if through a fulness of the world,
and the occasions of it, if by the love of life, and our present
enjoyments, we are strangers unto these things, we are not
conversant about them, we long not after them ; we are not
in the way towards their enjoyment. The present satisfac-
tion we receive in them by faith, is the best evidence we
have of an indefeasible interest in them. How foolish is it
to lose the first fruits of these things in our own souls, those
entrances into blessedness, which the contemplation of them
through faith would open unto us, and hazard our everlast-
ing enjoyment of them, by an eager pursuit of an interest in
perishing things here below. This, this is that which ruins
the souls of most, and keeps the faith of many at so low
an ebb, that it is hard to discover any genuine working
of it.
(2.) The glory of the human nature of Christ differs from
that of the saints after the resurrection, in things which
concern the degrees of it. For,
ri.l The glory of his body is the example and pattern of
what they shall be conformed unto. 'Who shall change
our vile body, that it may be fashioned like unto his glo-
rious body, according to the working whereby he is able
even to subdue all things unto himself;' Phil. iii. 21. Our
bodies were made vile by the entrance of sin. Thence they
became brothers to the worms, and sisters unto corruption.
To death and the grave, with rottenness and corruption there-
in, they are designed. At the resurrection they shall be
new-framed, fashioned and moulded. Not only all the de-
triment and disadvantage they received by the entrance of
sin shall be removed, but many additions of glorious qua-
lifications which they had not in their primitive natural con-
stitution shall be added unto them. And this shall be done
by the almighty power of Christ ; that working or exercise
of it, whereby he is able to subdue all things unto himself.
But of this state whereinto we shall be changed by the power
of Christ, his own body is the pattern and example. A simi-
litude of it is all that we shall attain unto. And that which
is the idea and exemplar in any state, is the rule and stand-
OF THE PERSON OF CHRIS! , 307
ard unto all others. Such is the glory of Christ ; ours con-
sists in conformity thereunto ; \vhich 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 w;as 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 glorious exercise now he is compre-
hensor. And all his graces are now made manifest, the veil
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 out-
w^drd condition, but principally from the darkness which
was on their minds, whereby they were disenabled to discern
the glory of spiritual things ; notwithstanding which, some
then in the light of faith ' saw his glory, as the glory of the
only-begotten of the Father, full of grace and truth :' so
now the veil is removed, and the darkness wholly taken
away from the minds of the saints ; he is in the glory of his
graces altogether lovely and desirable. And although the
o:race which is in believers, be of the same nature with that
which is Christ Jesus, and shall be changed into glory, after
the likeness of his, yet is it, and always shall be, incompre-
hensibly short of what dwells in him. And herein also
doth his glory gradually excel that of all other creatures
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 consum-
mation of all things :' what hath been spoken concerning
X 2
308 A DECLARATION OF THE MYSTERY
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 evermore.
2. The second thing to be considered in the present state
and condition of Christ, is his mediatory exaltation. And
two things with respect thereunto may be inquired into.
(1.) The way of his entrance into that state above. (2.) The
state itself, with the glory of it.
(1.) The way of entrance into the exercise of his media-
tory 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. 11.
' He was taken up into heaven,' avEX{](l>^r] Iv ^o^y, by an act
of divine power ; and ' he went into heaven,' elat]\^ev ug ^o^rjv,
in his own choice and will, as that which he was exalted
unto. And this ascension of Christ, in his human nature
into heaven, is a fundamental article of the faith of the church.
And it falls under a double consideration.
[1.] As it was triumphant, as he was a king.
[2.] As it was gracious, as he was a priest. His ascen-
sion as unto change of place, from earth to heaven, and
as unto the outward manner of it, was one and the same, and
at once accomplished. But as unto the end of it, which is
the exercise of all his offices, it had various respects, vari-
ous prefigurations, and is distinctly proposed unto us, with
reference unto them.
[1.] In his ascension, as it was triumphant, three things
may be considered.
1st. The manner of it, with its representation of old.
2dly. The place whereinto he ascended.
3dly. The end of it, or what was the work which he had
to do thereon.
1st. As unto the manner of it, it was openly triumphant
and glorious. So is it described, Ephes. iv. 8. He ' as-
cended 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. Ixviii. 17, 18. where the
glory of it is more fully expressed, ' The chariots of Qod
are twenty thousand, even thousands of angels ; the Lord is
among them as in Sinai, in the holy place. Thou hast as-
OF THE PERSON OF CHRIST. 309
cended 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 finishing of that
work, he returned or ascended into heaven, it was in the
way of a triumph with all that royal attendance. And this
prefigured the ascent of Christ into heaven, upon his 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. Having 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 salvation of the church, in triumph at his
chariot wheels. I deny not but that his leading ' captivity
captive,' principally respects his spiritual conquest over
Satan, and the destruction of his power. Yet whereas he is
also said to ' spoil principalities and powers, making shew
of them openly,' and triumphing 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. Psalm xlvii. throughout. The
ground and cause of all the triumphant rejoicing of the
church therein declared, is, that God was * gone up with a
shout, the Lord with the sound of a trumpet,' 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.
2dly. The place whither he thus ascended, is on high.
* He ascended up on high ;' Ephes. iv. 8. That is, heav»en.
He went into heaven; Acts i. 11. And the ' heavens must
receive him;' ver. 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.
27. But into the place of the residence of God in glory and
majesty ; Heb. i. 3. viii, 1. xii. 2. There on ' the throne of
310 A DECLARATION OF THE MYSTERY
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 imita-
tion of him, wears a triple crown, hath upon his own head
thereby, 'the name of blasphemy;' Rev. xiii. 1. There are
before him his 'sceptre of righteousness,' his ' rod of iron,' all
the reoalia of his glorious kingdom. For by these emblems
of power doth the Scripture represent unto us his sovereign
divine authority in the execution of his kingly office. Thus
he ascended triumphantly, having conquered his enemies ;
thus he reigneth gloriously over all.
3diy. The end for which he thus triumphantly ascended
into heaven, is twofold.
(1st.) The overturning and destruction of all his enemies
in all their remaining powers. He rules them *with a rod of
iron,' and in his due time will 'dash them in pieces as a pot-
ter'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.
(2dly.) The preservation, continuation, and rule of his
church, both as unto the internal state of the souls of them
that believe, and the external order of the church in its wor-
ship and obedience, and its preservation under, and from all,
oppositions and persecutions in this world. There is in
each of these such a continual exercise of divine wisdom,
power, and care, the effects of them are so great and mar-
vellous, and the fruits of them so abundant unto the glory
of God, that the world would ' not contain the books that
might be written' of them ; but to handle them distinctly is
not our present design.
[2.1 His ascension may be considered as gracious ; as
the ascent of a high priest. And herein the things before-
mentioned are of a distinct consideration.
1st. As to the manner of it, and the design of it, he gives
an account of them himself; John xx. 17. His design herein
was not the taking on him the exercise of his power, kingdom.
OF THE PERSON OF CUHlST. 311
und glorious rule ; but the acting with God on the behalf
of his disciples. * I go,' saith he, ' to my Father, and to
your Father, to my God, and to your God ;' not his God and
Father with respect unto eternal generation, but as he was
their God and Father also. And he was so, as he was their
God and Father in the same covenant with himself; wherein
he was to procure of God all good things for them. Through
the blood of this everlasting covenant, namely, his own
blood, w^hereby this covenant was established, and all the
good things of it secured unto the church, he was ' brought
again from the dead/ that he might live ever to communi-
cate 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
w^as typified by the ascent of the high priest, unto the tem-
ple of old. The temple w^as situated on a hill, high and
steep, so as that there was no approach unto it but by stairs.
Hence in their wars it was looked on as a most impregna-
ble 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 sacri-
fices in the outward court, and made atonement for sin, be
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, inclusively, whose titles are C2*1*W
m'PI^Dn, 'songs of degrees, 'or rather ascents or risings, being
generally songs of praise and exhortations to have respect
unto the sanctuary, were sung to God at the resting places
of that ascent, especially was this represented on the day of
jubilee. The proclamation of the jubilee was on the same
day that the high priest entered into the holy place ; and at
the same time ; namely, on the * tenth day of the seventh
month;' Levit. xvi. 29. xxv. 9. Then did the trumpet
sound throughout the land, the whole church ; and liberty
was proclaimed unto all servants, captives, and such as had
sold their possessions; that they might return unto them
again. This being a great type of the spiritual deliverance
312 A DECLARATION OF THE MYSTERY
of the church, the noise of the trumpet was called the joy-
ful 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 before God in a sense of his
love and grace. This is the ascent of our high priest into
his sanctuary, when he ' proclaimed the "acceptable year of
the Lord, and the day of vengeance of our God ; to comfort
all that mourn ; to appoint unto them that mourn 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. Ixi. 2, 3. For in this
ascension of Christ, proclamation was made in the gospel,
of mercy, pardon, peace, joy, and everlasting refreshments,
unto all that were distressed by sin, with a communication
of righteousness unto them, to the eternal glory of God.
Such was the entrance of our high priest into heaven, with
acclamations of joy and praise unto God.
2dly. The place whereinto he thus entered was the sanc-
tuary 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 farther be spoken unto imme-
diately.
3dly. The end why the Lord Christ thus ascended, and
thus entered into the holy place, was * to appear in the pre-
sence of God for us,' and to * make intercession for all that
come unto God by him;' Heb. vii. 26, 27. ix. 24. 25.
He ascended triumphantly into heaven, as Solomon
ascended into his glorious throne of judgment ; described
1 Kings X. 18 — 20. As David was the type of his conquest
over all the enemies of his church, so was Solomon of his
glorious reign. The types were multiplied because of their
imperfection. Then came unto him the queen of Sheba,
the type of the Gentile converts and the church. When
CD'Qj; >in3, the ' voluntaries of the people' (those made wil-
ling in the day of his power, Psal. ex. 3.) * gathered them-
selves to the people of the God of Abraham,' and were taken
in his covenant; Psal. xlvii. 9. But he ascended graciously,
as the high-priest went into the holy place. Not to rule all
OF THE PERSON OF CHRIST, 313
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 execution 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, than 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 gos-
pel, 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 de-
clare unto them the mysteries of the will, grace, and love of
God, for the use of the whole church. This he promised to
do, and did, in the discharge of his prophetical office. And
although his giving * gifts unto men' was an act of his kingly
power, yet it was for the end of his prophetical office.
From what hath been spoken, it is evident that the Lord
Christ ' ascended into heaven/ or was received up into glory,
with this design, namely, to exercise his office of mediation
in the behalf of the church, until the end should be. As
this was his grace, that when he was rich, for our sakes 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.
2. The glory of the state and condition whereinto Christ
thus entered, is the next thing to be considered. For he is
set down at the right hand of the Majesty on high. And a&
his ascension with the ends of it were twofold, or of a double
consideration, so was his glory that ensued thereon. For
his present mediatory state consists either in the glory of
his power and authority ; or in the glory of his love and
grace ; his glory as a king, or his glory as a priest. For
the first of these, or his royal glory, in sovereign power and
autiiority over the whole creation of God, all in heaven and
earth, persons and things, angels and men, good and bad,
alive and dead, all things spiritual and eternal, grace, gifts,
and glory; his right and power, or ability, to dispose of all
things according unto his will and pleasure I have so fully
314 A DECLARATION OF THE MYSTERY
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.
CHAP. XX.
2^ he exercise of the mediatory office of Christ in heaven.
The third and last thing which we proposed unto considera-
tion, in our 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 continueth to be a * minister of the sanctuary, and of the
true tabernacle, 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 de-
pend. 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 blessedness, but a lifaof office,
love, and care also. *He lives as the mediator of the church,
as the king, priest, and prophet thereof. Hereon do our
present safety, and our future eternal salvation 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 ap-
prehensions of the present state of Christ with respect unto
the church. And by some, all considerations of this nature
are despised and derided. But 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 thi^i
OF THE PERSON OF CHRIST. 315
is concerning the present state of the person of Christ in
heaven, with respect unto his office, power, and care.
Thus he is at once represented in all his offices, Rev. v.
6. ' And I beheld, and lo, in the midst of the throne and
of the four living creatures, 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 attend-
ants, is here called his ' throne,' whence Christ is said to be
in the 'midst' of it. And this he is in his kingly glory;
with respect also whereunto he is said to have ' seven horns/
or perfect power for the accomplishment of his will. And
with respect unto his sacerdotal office, he is represented as
a ' lamb that had been slain ;' it being the virtue of his ob-
lation that is continually effectual for the salvation of the
church. For as the ' Lamb of God,' in the offering of him-
self, he * takes away the sins of the world.' And as a pro-
phet he is said to have * seven eyes,' which are the ' seven
spirits of God ;' or a perfect fulness of all spiritual light and
wisdom in himself, with a power for the communication of
gifts and grace for the illumination of the church.
The nature of these offices of Christ, what belongs unto
them and their discharge, as was before intimated, I have
declared elsewhere. 1 do now no farther consider them but
as they relate unto the present state and condition of the
person of Christ in heaven. And because it would be too
long a work to treat of them all distinctly, I shall confine
myself unto the consideration of his priestly office, with what
depends thereon. And with respect thereunto the things
ensuing may be observed.
1. The Lord Christ entered into heaven, the place of the
residence of the glory of God, as into a temple, a tabernacle,
a place of sacred worship. He did so as the high-priest of
the church, Heb. 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 so-
lemn worship. And therefore is he said to enter into it
' through the veil;' Heb. vi. 19, 20. x. 19, 20. Which was
the way of entrance into the most holy place both in the
316 A DECLARATION OF THE MYSTERY
tabernacle and temple. Heaven is not only a palace, a throne,
as it is God's throne, Matt. v. 3, 4. but it is a temple
wherein God dwells, not only in majesty and power, but in
grace and mercy. It is the seat of ordinances and solemn
worship. So is it represented, Rev. vii. 15. 17. It is said
of the whole number of the saints above that have passed
through the tribulations of this world ; that they are ' before
the throne of God, and serve him day and night in his tem-
ple, 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 com-
munion with that above. This is that heaven which the souls
of believers do long for an entrance into. Other apprehen-
sions of it are but uncertain speculations.
2. In this temple, this sanctuary, the Lord Christ conti-
nueth gloriously to minister before the throne of grace, in
the discharge of his office. See Heb. iv. 14 — 16. ix. 24.
As the high-priest went into the holy place to minister for
the church unto God, before the ark and 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
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 consider, both
(1.) What this work is, and
(2.) How it is performed.
[L] 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 consideration of, as the foundation of all our consola-
tion, as the fountain of all our obedience. See Heb. ii. 17, 18.
iv. 15, 16. V.2. Thoughts hereof are the relief of believers
in all their distresses and temptations ; and the effects of
it, are all their supplies of grace, enabling them to persevere
in their obedience. He doth appear for them as the great
representative of the church to transact all their affairs with
God. And that for three ends.
1st, To make effectual the atonement that he hath made
OF THE PERSON OF CHRIST. 317
for sin. By the continual representation of it, and of him-
self as a ' lamb that had been slain,' he procures the appli-
cation 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.
2dly. 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 advo-
cate at the throne of grace, effectually frustrating all his
attempts ; Rev. xii. 10. Zech. iii. 2.
3dly. To intercede for them ; as unto the communica-
tion 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 accla-
mations of all the holy ones that are in the presence of
God, giving glory to God by him.
(2.) As unto the manner of this glorious administration,
sundry things are to be considered.
[1.] That this transaction of things in heaven, being in
the temple of God, and before the throne of grace, is a
solemn instituted worship at present, which shall cease at
the end of the world. Religious worship it is; or that
wherein and whereby all the saints above do give glory to
God. And it is instituted worship, not that which is merely
natural, in that it is God's especial appointment in and by
Christ the Mediator. It is a church state which is consti-
tuted hereby, wherein these glorious ordinances are cele-
brated ; 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 heavenly Jeru-
salem, 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
318 A DECLARATION OF THE MYSTERY
spirits of just men made perfect; and to Jesus the Mediator
of the new covenant, and to ^^^ ^^^-nd of sprinkling, which
speaketh better thinp- ' 1 ;' Heb. xii. 22—24.
A chiirc^ ''^^ ^xpressly represent
_^ieat assembly : the
names ot tud v..xc4ioii-o.ei..e unuci tin. vJld Testament. And
it is a state above, the heavenly Jerusalem, where are all the
holy angels, and the spirits of just men made perfect; in
themselves, though not in their state as to the restitution of
their bodies at the resurrection. And a holy worship is
there in this great assembly. For not only is Jesus in it as
the Mediator of the covenant ; but there is the * blood of
sprinkling' also, in the effectual application of it unto the
church. Hereinto have we an entrance. In this holy as-
sembly 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 in-
conceivable is the representation that God here makes of
the glory of his wisdom, love, grace, goodness, and mercy,
in Christ? How excellent is the manifestation of the glory
and honour of Christ in his person and offices, the glory
given him by the Father ? How little a portion do we know,
or can have experience in, of the refreshing, satiating com-
munications of divine love and goodness, unto all the mem-
bers of this assembly ; or of that unchangeable delight in
beholdino' 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 affec-
tions, 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 farthered and assisted herein by our present
ordinances, so much benefit and advantage have we by
them, and no more. A constant, view of this glory, will
OF THE PERSON OF CHRIST. 319
cast contempt on all the desirable things of this world, and
deliver our minds from any dreadful apprehensions of what
is most terrible''therein.
[2.] This heavenly worship in the sanctuary above, ad-
ministered by the high-priest over the house of God, is
conspicuously glorious. The glory of God is the great end
of it, as shall be immediately declared ; that is, the manifes-
tation of it. The manifestation of the;glory of God consists
really in the effects of his infinite wisdom, goodness, grace,
and power; declaratively in the express acknowledgment of
it with praise. Herein, therefore, doth the solemn worship
of God, in the sanctuary above consist ; setting aside only
the immediate actino;s of Christ in his intercession. It is a
glorious express acknowledgment of the wisdom, love,
goodness, grace, and power of God, in the redemption,
sanctification, and salvation of the church by Jesus Christ,
with a continual ascription of all divine honour unto him in
the way of praise. For the manner of its performance, our
present light into it, is but dark and obscure. Some things
have an evidence in them. As,
1st. 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 ap-
proach unto it, than that of the temple, which was outwardly
and carnally so.
2dly. It is not merely mental ; or transacted only in the
silent thoughts of each individual person. For, as we have
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 mannner of communication be-
tween 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 abso-
lutely ours are, yet are they really significant of the things
they would express, and a means of mutual communication.
Yea 1 know not how far God may give them the use of voice
and words, whereby to express his praise, as Moses talked
320 A DECLARATION OF THE MYSTEUy
with Christ, at his transfiguration ; Matt. xvii. 3. But the
manner of it is such, as whereby the whole assembly above
do jointly set forth and celebrate the praises of God. And
the glory hereof consisteth in three things.
[1.] The blessed and beautiful order of all things in
that sanctuary. Job describes the grave beneath to be a
^ place without any order, and where the light is as dark-
ness,' chap. X. 22. All above is order and light ; every per-
son and thing in its proper place and exercise.
1st. 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.
2dly. God is on the throne of grace; gloriously exalted
on the account of his grace, and for the dispensation of it.
To the saints above, he is on the throne of grace, in that
they are 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 con-
tinual communications of grace and mercy through Christ.
3dly. The Lord Christ, in his human nature, is before the
throne, acting his mediatory office and power in behalf of
the church.
4thly. All the holy angels in the various orders and
degrees of their ministration, are about the throne con-
tinually. So,
5thly. Are the Spirits of just men made perfect, in the
various measures of light and glory. And these things were
obscurely represented in the order of the church at its first
erection in the wilderness ; for the ordinances of God among
them were patterns or figures of heavenly things ; Heb.ix. 23.
(1st.) In the midst was the tabernacle or sanctuary which
represented the sanctuary or temple above. (2dly.) In the
most holy place, were the ark. and mercy-seat represen-
tatives of the throne of grace. (3dly.) The ministry of the
high-priest, a type of the ministry of Christ. (4thly.) The
Levites who attended on the priest, did represent the mi-
nistry of angels, attending on Christ in the discharge of his
office. And, (5thly.) round about them were the tribes in
their order.
[2.] In the full, clear apprehensions which all the blessed
ones have of the glory of God in Christ, of the work and
OF THE PERSON OF CHRIST. 321
effects of his wisdom and grace towards mankind. These
are the foundation of all divine worship. And because our
conceptions and apprehensions about them, are dark, low,
obscure, and inevident, our worship is weak and imperfect
also. But all is open unto the saints above. We are in
the dust, the blood, the noise of the battle ; they are vic-
toriously at peace, and have a perfect view of what they
have passed through, and what they have attained unto.
They are come to the springs of life and light, and are filled
with admiration of the grace of God in themselves and one
another. What they see in God, and in Jesus Christ, what
they have experience of in themselves, what they know and
learn from others, are all of them inconceivable and inex-
pressible. It is well for us, if we have so much experience
of these things, as to see a real glory in the fulness and per-
fection of them. The apprehensions by sight without mix-
ture of unsteadiness or darkness, without the allay of fears
or temptations, with an ineffable sense of the things them-
selves 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.
3. 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 below. 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 prayers 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. This angel therefore is our high-priest ; none else
VOL. XII. Y
322 A DECLARATION OF THE MYSTERY
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 asynecdochical expression of the whole wor-
ship of the church. And this is presented before the throne
of God, by this high-priest. And it is not said that their
prayers came unto the throne of God, but the 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 acceptance 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 represent all our desires, and
prayers, and whole worship to God. And herein, in all our
worship do we ourselves 'enter into the most holy place;'
Heb. X. 19. We do it not merely by faith, but by this es-
pecial exercise of it, in putting our prayers into the hand of
this high-priest.
There are three things in all our worship that would hin-
der its access unto God, and acceptance with him, as also
keep off comfort and peace from our consciences. The first
is the sin or iniquity that cleaves unto it ; secondly, the
weakness or imperfection that at best is in it; and thirdly,
the unworthiness of the persons by whom it is performed.
With reference unto these things the law could never con-
summate 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 removes and takes
them all away, whereon we have access with boldness unto
God. And they are, (1.) The influence 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 ty-
pically 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
power and prevalency before God. For this is that incense
OF THE PERSON OF CHRIST. 323
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 re-
presentative of his whole mystical body, he takes away from
our consciences that sense of our own vileness and unwor-
thiness, which would not suffer us to approach with boldness
unto the throne of grace. In these things consists the life
of the worship of the church, of all believers, without which
as it would not be acceptable unto God, so we could have
neither peace nor consolation in it ourselves.
4. Herein hath the church that is triumphant, communion
with that which is yet militant. The assembly above have
not lost their concernment in the church here below. As we
rejoice in their glory, safety, and happiness, that having
passed through the storms and tempests, the temptations,
sufferings, and dangers of this life and world, 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 de-
liverance and safety. Wherefore when they behold the
Lord Jesus Christ, as the great high-priest over the house
of God, presenting their prayers, with all their holy worship
unto him, rendering them acceptable by the incense of his
own intercession, it fills them with satisfaction, and conti-
nually excites them unto the assignation of praise, and
glory, and honour unto him. This is the state of the saints
above, with respect unto the church here below. This is all
which may be herein ascribed unto them, and this may safely
be so. What some have fancied about their own personal
intercession, and that for particular persons, is derogatory
unto the honour of Jesus Christ, and inconsistent with their
present condition. But in these things consist their com-
munion 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 experi-
ence they tiad of it in the days of their flesh. A great con-
cernment they have for the glory of God in them, and a fer-
vent desire of their eternal salvation. They know that with-
out them they shall not be absolutely consummate or made
perfect in their whole persons; Rev. vi. 11. In this state
Y 2
324 A DECLARATION OF THE MYSTERY
of things, they continually behold the Lord Jesus Christ,
presenting their prayers before the throne of grace, making
intercession for them, appearing to plead their cause against
all their adversaries, transacting all their affairs in the pre-
sence of God, taking care of their salvation that not one of
them shall perish. This continually fills them with a holy
satisfaction and complacency, and is a great part of the sub-
ject matter of their incessant praises and ascriptions of
glory unto him. Herein lies the concernment of the church
above in that here below ; this is the communion that is be-
tween them, whereof the person of Christ in the discharge
of his office is the bond and centre.
5. There is herein a full manifestation made of the wis-
dom of God, in all the holy institutions of the tabernacle
and temple of old. Herein the veil is fully taken off from
them, and that obscure representation of heavenly things is
brought forth unto light and glory. It is true, this is done
unto a great degree in the dispensation of the gospel. By
the coming of Christ in the flesh, and the discharge of his
mediatory office in this world, the substance of what they
did prefigure is accomplished. And in the revelations of
the gospel, the nature and end of them is declared. How-
beit they extended their signification also unto things within
the veil, or the discharge of the priestly office of Christ in
the heavenly sanctuary ; Heb. ix. 24. Wherefore, as we
have not yet a perfection of light to understand the depth
of the mysteries contained in them ; so themselves also
were not absolutely fulfilled until the Lord Christ discharged
his office in the holy place. This is the glory of the pat-
tern which God shewed unto Moses in the mount, made
conspicuous and evident unto all. Therein especially do
the saints of the Old Testament, who were exercised all
their days in those typical institutions, whose end and de-
sign they could not comprehend, see the manifold wisdom
and goodness of God in them all, rejoicing in them for
evermore.
6. All that the Lord Christ receives of the Father on the
account of this holy interposition and mediation for the
church, he is endowed with sovereign authority and al-
mighty power in himself to execute and accomplish. There-
fore is he said, as a priest, to be 'made higher than the
OF THE PERSON OF CHRIST. 325
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 immediately belong unto him on the account of
his sacerdotal office, but it is that qualification of his per-
son 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. 8, 9. Howbeit the power accompa-
nying 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 hea-
ven, and of the work which he doth there perform, and the
only instance 1 shall insist upon. He was made a priest
' after the power of an endless life,' the life which he now
leads in heaven ; and * lives for ever to make intercession for
us.' He was dead, but is alive, and lives for evermore, and
hath the keys of hell and death, all power over the enemies
of his church. God on a throne of grace; Christ the high-
priest, so on his right hand in glory and power, as yet to be
* before the throne' in the virtue of his sacerdotal office,
with the whole concernment of the church on his hand,
transacting all things with God for them: all the holy an-
gels, and the ' spirits of just men made perfect' encompassing
the throne with continual praises unto God, even the Father
and him, on the account of the work of infinite wisdom,
goodness, and grace, in his incarnation, mediation, and sal-
vation of the church thereby ; himself continuing to manage
the cause of the whole church before God, presenting all
their prayers and services unto him, perfumed with his own
intercession, is that resemblance of heaven and its present
glory, which the Scripture offers unto us. But alas how
weak, how dark, how low, are our conceptions and appre-
hensions of these heavenly things ? we see yet as through
a glass darkly, and know but in part. The time is ap-
proaching 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
326 A DECLARATION OF THE MYSTERY
place of future sight, is to be stirred up thereby unto holy
longings after a participation in this glory, and constant
diligence in that holy obedience whereby we may arrive
thereunto.
What remaineth yet to be spoken on this subject, hath
respect unto these two ensuing propositions :
(1.) All the effects of the offices of Christ, internal, spi-
ritual, and eternal, in grace and glory ; all external fruits of
their dispensation in providence towards the church, or its
enemies, are wrought by divine power ; or are the effects of
an emanation of power from God. They are all wrought
* by the exceeding greatness of his power, even as he wrought
in Christ himself when he raised him from the dead;' Eph.i.
18. For all the outward works of God, such as all these
are, which are wrought in and for the church, are necessa-
rily immediate effects of divine power ; nor can be of an-
other nature.
(2.) Upon supposition of the obedience of Christ in this
life, and the atonement made by his blood for sin, with his
exaltation thereon, there is nothing in any essential property
of the nature of God, nothing in the eternal, unchangeable
law of obedience to hinder, but that God might work all
these things in us unto his own honour and glory, in the
eternal salvation of the church, and the destruction of all its
enemies, without a 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 continua-
tion 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, especially in the effects and fruits of it, and that for
the manifestation of his wisdom and grace, it is our duty to
inquire into it with all humble diligence. * For revealed
things belong unto us and our children, that we may do the
will of God for our good.' Wherefore,
[L] God would have it so, for the manifestation of his
OF THE PERSON OF CHRIST. 327
own glory. This is the first great end of all the works of
God. That it is so, is a fundamental principle of our reli-
gion. And how his works do glorify him, is our duty to in-
quire. The essential glory of God is always the same, eter-
nal and immutable. It is the being of God, with that re-
spect which all creatures have unto it. For glory adds a
supposition of relation unto being. But the manifestations
of his glory are various, according to the pleasure of his will.
Wherefore, that which he chooseth to manifest his glory in
and by at one time, he may cease from using it unto that
end at another. For its being a means of the manifestation
of his glory, may depend on such circumstances, such a state
of things, which being removed, it ceaseth to be. So of old
he manifested and represented his glory in the tabernacle
and temple, and the holy pledges of his 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 services, were
now in being on the earth, no glory would redound unto
God thereby, he would receive none from it. To expect the
glory of God in them would be a high dishonour unto him.
And God may at any time begin to manifest his glory, by
such ways and means as he did not formerly make use of
unto that purpose. So is it with all gospel ordinances,
which state will be continued unto the consummation of all
things here below, and no longer, for then shall they all
cease, God will be no more glorified in them or by them.
So hath God chosen to glorify himself in heaven by this ad-
ministration 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
sanctuary above, God doth manifest his glory on many ac-
counts, 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
w^hat they now enter into, who die in the faith of our Lord
Jesus Christ. For, not to dispute about, nor determine po-
sitively, what was their state and condition before the as-
cension of Christ into heaven, or what was the nature of the
blessed receptacle of their souls ; it is manifest that they
328 A DECLARATION OF THE MYSTERY
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 erected in heaven, no high-
priest appearing before it ; no Lamb as it had been slain, no
joint ascription of glory unto him that sits on the throne,
and the Lamb for ever; God 'having ordained some better
things for us, that they without us should not be made per-
fect/ See Eph. iii. 9, 10.
This was that, and this was that alone, so far as in the
Scripture it is revealed, wherein they came short of that
glory which is now enjoyed in heaven. And herein consists
the advantage of the saints above them, who now die in
faith. Their state in heaven was suited unto their faith and
worship on the earth. They had no clear distinct know-
ledo-e of the iilcarnation and mediatory office of Christ, by
their revelations and services. Only they believed that the
promise of deliverance, of grace and mercy, should be in and
by him accomplished. Their reception into heaven, that
which they were made meet and prepared for by their faith
and worship, was suited thereunto. They had a blessed rest
and happiness above what we can comprehend ; for who
knows what it is to be in the glorious presence of God,
though at the greatest distance ? They were not immediately
surprised with an appearance of that glory which they had
no distinct apprehensions of in this world. Neither they
nor the angels knew clearly either the sufferings of Clirist,
or the glory that should ensue. But they saw and knew
that there was yet something farther to be done in heaven
and earth, as yet hid in God and the counsels of his will, for
the exaltation of his glory in the complete salvation of the
church. This they continued waiting for, in the holy place
of their refreshment above. Faith gave them, and it gives
us, an entrance into the presence of God, and makes us meet
for it. But what they immediately enjoyed, did not in its
whole kind exceed what their faith directed unto ; no more
doth ours. Wherefore they were not prepared for a view of
the present glory of heaven ; nor did enjoy it. But the
saints under the New Testament, who are clearly instructed
OF THE PERSON OF CHRIST. 329
by the gospel in the mysteries of the incarnation and medi-
ation of Christ, are by their faith and worship made meet for
an immediate entrance into this glory. This they long for,
this they expect and are secured of, from the prayer of our
Saviour ; that they be, when they leave this world, where
he is, to behold his glory.
But now upon the entrance of Christ into the heavenly
sanctuary, all those holy ones were admitted into the -same
glory, with what the saints under the New Testament do
enjoy. 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
inefi'able addition of glory which they received hereby. The
mystery of the wisdom and grace of God in their redemp-
tion and salvation by Christ was now fully represented unto
them ; what they had prayed for, longed for, and desired to
see in the days of their flesh on the earth, and waited for
so long in heaven, was now gloriously made manifest unto
them. Hereon did glorious light and blessed satisfaction
come into and upon all those blessed souls, who died in the
faith, but had not received the promise, only beheld it afar
off. And hereby did God greatly manifest his own glory
in them and unto them, which is the first end of the con-
tinuation 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 cre-
ated glory, that ever was or ever shall be unto the consum-
mation of all things. And this as for other reasons, so be-
cause all the holy souls who had departed in the faith from
the foundation of the world, were then received into the
glorious light of the counsels of God, and knowledge of the
effects of his grace by Jesus Christ.
Want of a due apprehension of the truth herein, hath
caused many, especially those of the church of Rome, to
follow after vain imaginations about the state of the souls
of the faithful, departed under the Old Testament. Gene-
rally they shut them up in a subterranean limbus, whence
they were delivered by the descent of Christ. But it is con-
trary 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 obe-
330 A DECLARATION OF THE MYSTERY
dience in this world, and finished the work given unto them,
should not enter upon their departure into blessed rest in
the presence of God. Take away the persuasion hereof, and
the whole nature of faith is destroyed. But into the fulness
of present glory they could not be admitted, as hath been
declared.
Moreover, God hereby manifests his glory unto the holy
angels themselves. 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 conspicuous unto them; and they
receive themselves no small advancement in glory thereby.
For in the present comprehension of the mind of God, and
doing of his will, doth their blessedness consist.
Heaven itself was not what it is, before the entrance of
Christ into the sanctuary for the administration of his office.
Neither the saints departed, nor the angels themselves, were
participant of that glory which now they are. Neither yet
doth this argue any defect in heaven, or the state thereof in
its primitive constitution. For the perfection of any state
hath respect unto that order of things which it is originally
suited unto. Take all things in the order of the first crea-
tion, and with respect thereunto, heaven was perfect in glory
from the beginning. Howbeit there was still a relation and
regard in it unto the church of mankind on the earth, which
was to be translated thither. But by the entrance of sin, all
this order was disturbed, and all this relation was broken.
And there followed thereon an imperfection in the state of
heaven itself; for it had no longer a relation unto, or com-
munion 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 him-
self, whether they be things in earth, or things in heaven ;'
Coir i. 20. Or gathered all things into one in him, 'both
OF THE PERSON OF CHRIST. 331
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 reconci-
hation, as that they might be gathered together in one, with
the things on earth ; the glory whereof is manifested in this
heavenly ministration. And the apostle affirms that the
* heavenly things themselves were purified by the sacrifice
of Christ;' Heb. ix. 23. Not that they were actually defiled
in themselves, but without this purification they were not
meet for the fellowship of this mystery in the joint-worship
of the whole society in heaven and earth, by Jesus Christ.
Hence, therefore, there is a continual manifestation of the
glory of God unto the angels themselves. They behold his
manifold wisdom and grace in the blessed effects of it, which
were treasured up in the holy counsels of his will from eter-
nity. 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 behold-
ing 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 pre-
sent 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 wickedness, 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 di-
vine wisdom, it would quickly receive the end of Sodom and
Gomorrah. The small remnant of the inheritance of Christ,
is shut up in such obscurity, that as unto visible appearance
and manifestation, it is no way to be laid in the balance
against the dishonour that is done unto him by the whole
world. But whilst things are in this ])osture here below, God
hath a solemn honour, glory, and worship above in the pre-
sence of all his holy ones, wherein he resteth and takes plea-
332 A DECLARATION OF THE MYSTERY
sure. In his satisfaction herein, he will continue things in
this world unto all the ends of his wisdom, goodness, righte-
ousness, and patience, let it rage in villany and wickedness
as it pleaseth. And so when any of the saints who are
wearied and even worn out with the state of things in this
world, and it may be understand not the grounds of the pa-
tience 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 discharge of this office it was necessary he should
condescend unto a mean and low condition, and to undergo
things difficult, hard, and terrible; Phil. ii. 6 — 8. Such were
the things which our Lord Jesus Christ underwent in this
world ; his undergoing of them being necessary unto the
discharge of his office; yea, it consisted therein. Herein
was he exposed unto reproach, contempt, and shame, with all
the evils that Satan or the world could bring upon him.
And besides, he was for us, and in our stead, to undergo the
' curse of the law,' with the greatest of terrors and sorrows
in his soul, until he gave up the ghost. These things were
necessary unto the discharge of his office, nor could the sal-
vation of the church be wrought out without them. But do
we think that God would commit so glorious an office unto
his only Son to be discharged in this manner only ? Let it be
granted that after he had so accomplished the will of God in
this world, he had himself entered into glory ; yet if he
should so cease the administration of his office, that must
be looked on as the most afflictive and dolorous that ever
was undergone. But it was the design of God to glorify the
office itself, as an effect of his wisdom, and himself therein ;
yea, so as that the very office itself should be an everlasting
honour to his Son as incarnate. Unto this end the adminis-
tration of it is continued in glory in his hand, and he is ex-
alted in the discharge of it. For this is that glory which he
prays that all his disciples may be brought unto him to be-
hold. The time between his ascension, and the end of all
things is allotted unto the glory of Christ in the administra-
OF THE PERSON OF CHRIST. 333
tion of his office in the heavenly sanctuary. And from hence
doth the apostle prove him ' as a high-priest/ to be far more
glorious than those who were called unto that office under
the law: Heb. viii. 1 — 3. Herein it is manifest unto ano;els
and men, how glorious a thing it is to be the only king, priest,
and prophet of the church. Wherefore, as it behoved Christ
in the discharge of his office to suffer; so after his sufferings
in the discharge of the same office he was to enter into his
glory ; Rev. i. 18.
[3.] God hath respect herein unto those who depart in
the faith, in their respective generations, especially those
who died betimes, as the apostles and primitive Christians.
And sundry things may be herein considered.
1st. There are two things which believers put a great price
and value on in this world, and which sweeten every condi-
tion unto them. Without them the world would be a noi-
some dungeon unto them, nor could they be satisfied with
a continuance therein. The one is the service of Christ.
Without an opportunity of being exercised herein, they
could not abide here with any satisfaction. They who
know it not so to be, are under the power of worldly-mind-
edness. The meanest service of Christ hath refreshment in
it. And as to those who have opportunities and abilities
for great instances of service, they do not know on just
grounds, nor are able to determine themselves, whether it
be best for them to continue in their service here below, or
to enter into the immediate service of Christ above ; so
glorious, so excellent is it to be usefully serviceable unto
the Lord Jesus. So was it with the apostle, Phil. i. 21 —
26. so may it be with others, if they serve him in the same
spirit, with the same sincerity, though their ability in ser-
vice 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. What-
ever 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
334 A DECLARATION OF THE MYSTERY
given over unto other hands who are to have their share
herein ; yet on tlie continuance of this state of things in
heaven, there is also a continuation of service unto Christ,
in a way inexpressibly more glorious, than what we are in
this life capable of. Upon their admittance into this state
of things above, they are before the throne of God, and
serve him day and night in his temple, and he that sitteth
on the throne shall dwell among them ; Rev. vii. 15. The
whole state of the glorious worship of God before described,
is here respected ; and herein is a continual service per-
formed unto him that sits on the throne and unto the Lamb.
Wherefore it is so far from being loss, in being called off
from service here below, as that in point of service itself, it
is an inconceivable advancement.
(2dly.) The enjoyment of Christ in and by the ordinances
of his worship, is the immediate fountain and spring of all
our refreshments and consolations in this world ; Psal.
Ixxxvii. 7. But what is it unto the blessed immediate en-
joyment of him in heaven? Hence the blessedness of the
state above is described, by being with Christ, being with
Christ for ever, in the presence and immediate enjoyment
of him. The light of the stars is useful and relieving in a
dark night as we are on our way, but what are they when
the sun ariseth ? Will any man think it a loss that upon
the rising of the sun they shall not enjoy their light any
more, though in the night they knew not what to have done
without it? It may be we cannot conceive how it will be
best for us, to forego the use of sacraments, ministry, and
the Scripture itself. But all the virtue of the streams is in
the fountain; and the immediate enjoyment of Christ un-
speakably exceeds whatever by any means we can be made
partakers of here below.
In this blessed state have the holy apostles, all the pri-
mitive martyrs and believers from the time of their disso-
lution, enjoyed full satisfaction and solace, in the glorious
assembly above; Rev. vii. 15 — 17, &c.
2dly. Hereby there is a continuation of communion be-
tween the church triumphant above, and that yet militant
here below. That there is such a communion between glo-
rified saints and believers in this world, is an article of
faith. Both societies are but one church, one mystical
OF THE PERSON OF CHRIST. 335
body, have one head, and a mutual concernment in each
other. Yea the spring and means of this communion is no
small part of the glory of the gospel. For before the saints
under the Old Testament had the mystery of the glory of
God in Christ with our redemption thereby revealed unto
them, in the way before declared ; this communion was very
obscure ; but we are now taken into the light and glory of
it, as the apostle declares; Heb. xii. 22 — 24.
I know some have perverted the notions of this commu-
nion unto idolatrous superstition ; and so have all other
truths of the gospel been abused, and wrested unto the de-
struction of the souls of men ; all the Scriptures have been
so dealt withal; 2 Pet. iii. 16. But they deceived them-
selves 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 praying unto them, and their
praying for us. But they were under the power of their
own deceivings. Communion doth not require immediate
mutual communication, unless it be among persons in the
same state, and that in such acts as wherein they are mu-
tually assisting and helpful unto one another. But our
diiferent states will admit of no such intercourse, nor do
we stand in need of any relief from them, or can be helped
by any acts of their love, as we may aid and help one an-
other here below. Wherefore the centre of this communion
is in Christ alone, and our exercise of it is upon him only,
with respect unto them.
Yet hereon some deny that there is any such communion
between the members of the church, or the mystical body of
Christ in these divers states. And they suppose it is so
declared in that of the prophet, Isa. Ixiii. 16. * Doubtless,
thou art our Father, though Abraham be ignorant of us, and
Israel acknowledge us not.' But there is nothing of any
such importance in these words. The church under a deep
sense of its present state, in its unworthy walking and mul-
tiplied provocations, profess themselves to be such, as that
their forefathers in covenant could not own them as their
children and posterity in the faith. Hereupon they appeal
unto the infinite mercy and faithfulness of God, which ex-
336 A DECLARATION OF THE MYSTERY
tend themselves even unto that condition of unworthiness,
which was enough to render them utterly disowned by the
best of men, however otherwise concerned in them. But to
suppose the church above^ which hath passed through its
course of faith and obedience in afflictions, tribulations, and
persecutions, to be ignorant of the state of the church here
below, in general, and unconcerned in it ; to be without de-
sires of its success, deliverance, 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 ob-
durate persecuting world. Rev. vi. 10. shall we suppose they
have no consideration nor knowledge of the state of the
church suffering the same things which they did themselves.
And to put it out of question, they are minded of it in the
next verse by Christ himself ; ver. 11.
But that which at present I alone intend, is the joint
communion of the whole church in the worship of God in
Christ. Were all that die in the Lord, immediately re-
ceived into that state wherein God * shall be all in all,'
without any use of the mediation of Christ, or the worship
of praise and honour given unto God by him, without being-
exercised in the ascription of honour, glory, power, and do-
minion unto him on the account of the past and present dis-
charge of his office, there could be no communion between
them and us. But whilst they are in the sanctuary, in the
temple of God, in the holy worship of Christ, and of God in
him, and we are not only employed in the same work in sa-
cred ordinances suited unto our state and condition, but in
the performance of our duties, do by faith * enter in within
the veil,' and approach unto the same throne of grace in the
most holy place^ there is a spiritual communion between
them and us. So the apostle expresseth it, Heb. xii. 22 — 24.
3dly. It is tlie way that God hath appointed to prepare
the holy souls above for the enjoyment of that eternal state
which shall ensue at the end of all things. As we are here,
in and by the word and other ordinances, prepared and made
meet for the present state of things in glory, so are they by
the temple worship of heaven fitted for that state of things
when Christ shall * give up the kingdom unto the Father, that
God may be all in all.'
OF THE PERSON OF CHRIST. 337
[4.] Respect is had herein unto the faith of the church
yet militant on the earth, and that among others in two
things.
1st. For the encouragement of their faith. God could,
as we have observed, upon the supposition of the atonement
and reconciliation made by the blood of Christ, have saved
the church by mere sovereign acts of power. But whereas
it was unto his glory that we should be saved in the vray of
faith and obedience, this way was necessary unto our en-
couragement therein. For it is in the nature of faith, it is a
grace suited unto that end, to seek for and receive aid, help,
and relief, from God continually, to enable us unto obe-
dience.
For this end the Lord Christ continueth in thedischaro-e
of his office, whereby he is able to save us unto the utter-
most, that we may receive such supplies by and from him.
The continual use that faith makes of Christ unto this pur-
pose, as he gloriously exerciseth his mediatory office and
power in heaven, cannot fully be declared. Neither can any
believer who is acted by present gospel light and grace,
conceive how the life of faith can be led or preserved
without it. No duties are we called unto, no temptations
are we exercised withal, no sufferings do we undergo, no dif-
ficulties, dangers, fears, have we to conflict withal, nothing
is there in life or death, wherein the glory of God or our
own spiritual welfare is concerned, but faith finds and takes
relief and encouragement, in the present mediatory life and
power of Christ in heaven, with the exercise of his love,
care, and compassion therein. So he proposeth himself unto
our faith, Rev. i. 17, 18.
2dly. That our faith may be guided and directed in all our
accesses unto God in his holy worship. Were nothing pro-
posed unto us but the immensity of the divine essence, we
should not know how to make our approaches unto it. And
thence it is that those who are unacquainted with the glory
of this dispensation, who know not how to 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 es-
sence they cannot fancy. Wherefore, to end this discourse
in one word ; all the present faith and worship of God in the
VOL. XII. z
338 A DECLARATION OF THE MYSTERY
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 some-
what 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 enjoy-
ment of God himself. I would extend 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,
1st. I do believe that the person of Christ, in and by his
human nature, shall be for ever the immediate head of the
whole glorified creation. God having gathered all things
unto a head in him, the knot or centre of that collection
shall never be dissolved. We shall never lose our relation
unto him; nor he his unto us.
2dly. I do therefore also believe, that he shall be the
means and way of communication between God and his
glorified saints for ever. What are, what will be the glo-
rious 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 1 say, they shall be all made in and through the
person of the Son, and the human nature therein. That
tabernacle shall never be folded up, never be laid aside as
useless. And if it be said, that I cannot declare the way
and manner of the eternal communications of God himself
unto his saints in glory by Christ ; I shall only say, that I
cannot declare the way and manner of his communications
of himself in grace by Christ unto the souls of men in this
world, and yet I do believe it. How much more must we
satisfy ourselves with the evidence of faith alone in those
things, which as yet, are more incomprehensible. And our
adherence unto God, by love and delight, shall always be
OF THE PERSON OF CHRIST. 339
through Christ. For God will be conceived of unto eternity,
accordino; 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 wdll manifest himself in Christ.
3dly. The person of Christ, and therein his human na-
ture, shall be the eternal object of divine glory, praise, and
worship. The life of glory is not a mere state of contem-
plation. Vision is the principle of it, as faith is of the life
of grace. Love is the great vital acting of that principle, in
adherence unto God with eternal delight. But this is ac-
tive in it also. It shall be exercised in the continual ascrip-
tion and assignation of glory, praise, and honour unto God,
and the glorious exercise of all sorts of grace therein ; hereof
the Lamb, the person of Christ, is the eternal object with
that of the Father and the Spirit ; the human nature in the
Son, admitted into the communion of the same eternal
glory.
z2
MEDITATIONS AND DISCOURSES
O^ THE
GLORY OP CHRIST,
IN HIS
PERSON, OFFICE, AND GRACE:
WITH
THE DIFFERENCE BETWEEN FAITH AND SIGHT; APPLIED UNTO
THE USE OF THEM THAT BELIEVE.
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 in-
comprehensible, and his praises are unutterable.
Some things an illuminated mind may conceive of
it ; but what we can express in comparison of what
it is in itself, is even less than nothing. But as for
those who have forsaken the only true guide herein,
endeavouring to be wise above what is written, and
to raise their contemplations by fancy and imagina-
tion above Scripture revelation (as many have done),
they have darkened counsel without knowledge, ut-
tering 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, understand-
ing, 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
CCCxliv PREFACE TO THE READER.
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 gos-
pel, is far more excellent, more glorious, and more
filled with rays of divine wisdom and goodness, than
the whole creation; and the just comprehension of
it, if attainable, can contain or afford. Without the
knowledge hereof, the mind of man, however priding
itself in other inventions and discoveries, is wrapped
up in darkness and confusion.
This, therefore, deserves the severest of our
thoughts, the best of our meditations, and our ut-
most diligence in them. For if our future blessed-
ness shall consist in being where he is, and beholding
of his glory ; what better preparation can there be
for it, than in a constant previous contemplation of
that glory in the revelation that is made in the gos-
pel, unto this very end, that by a view of it, we may
be gradually transformed into the same glory.
I shall not, therefore, use any apology for the
publishing of the ensuing meditations, intended first
for the exercise of my own mind, and then for the
edification of a private congregation, which is like to
be the last service I shall do them in that kind.
Some may by the consideration of them be called to
attend unto the same duty with more diligence than
formerly, and receive directions for the discharge of
it ; and some may be provoked to communicate their
greater light and knowledge unto the good of many.
And that which I design farther in the present Dis-
course, 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.
PREFACE TO THE READER. CCCxlv
For all persons not immersed in sensual pleasures,
not overdrenched in the love of this world, and pre-
sent 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. With-
out this they shall never attain true rest or satisfac-
tion in their own minds. He it is alone in whom the
race of mankind may boast and glory, on whom all
its felicities do depend. For,
1. He it is in whom our nature, which was de-
based as low as hell by apostacy from God, is exalted
above the whole creation. Our nature, in the origi-
nal constitution of it, in the persons of our first pa-
rents, was crowned with honour and dignity. The
image of God wherein it was made, and the domi-
nion over the lower world wherewith it was in-
trusted, made it the seat of excellency, of beauty,
and of glory. But of them all it was at once di-
vested and made naked by sin, and laid grovelling in
the dust from whence it was taken. ' Dust thou art,
and to dust thou shalt return,' was its righteous
doom. And all its internal faculties were invaded by
deformed lusts ; every thing that might render the
whole unlike unto God, whose image it had lost.
Hence it became the contempt of angels, the domi-
nion 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 great-
est 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.
CCCxlvi PREFACE TO THE READER.
In this condition, lost, poor, base, yea, cursed,
the Lord Christ the Son of God found our nature.
And hereon, in infinite condescension and compassion,
sanctifying a portion of it unto himself, he took it to
be his own in a holy, ineffable subsistence, in his own
person. And herein again the same nature, so de-
pressed 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 in the hea-
venly places, far above all principalities, and powers,
and might, and dominion, and every name that is
named, not only in this world, but also in that which
is to come.' This is that which is so celebrated by
the psalmist, with the highest admiration, Psal. viii.
3 — 8. This is the greatest privilege we have among
all our fellow-creatures ; this we may glory in, and
value ourselves upon. Those who engage this na-
ture on the service of sensual lusts and pleasures,
who think that its felicity and utmost capacities con-
sist in their satisfaction 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
rightly to understand the being and end of that na-
ture whereof they are partakers, cannot but rejoice
in its deliverance from the utmost debasement into
that glorious exaltation, which it hath received in the
person of Christ. And this must needs make thoughts
of him full of refreshment unto their souls. Let us
take care of our persons ; the glory of our nature is
safe in him. For,
2. In him the relation of our nature unto God,
is eternally secured. We were created in a cove-
nant relation unto God. Our nature was related
unto him in a way of friendship, of likeness, and
complacency. But the bond of this relation and
PREFACE TO THE READER. CCCXlvii
union was quickly broken by our apostacy from him.
Hereon our whole nature became to be at the utmost
moral distance from God, and enmity against him,
which is the depth of misery. But God, in infinite
wisdom and grace, did design once more to recover
it, and take it again near unto himself. And he
would do it in such a way, as should render it ut-
terly impossible that there should ever be a separa-
tion between him and it any more. Heaven and
earth may pass away, but there shall never be a dis-
solution of the union between God and our nature
any more. He did it, therefore, by assuming it into
a substantial union with himself, in the person of the
Son. Hereby the fulness of the Godhead dwelt in it
bodily, or substantially, and eternally. Hereby is
its relation unto God eternally secured. And among
all the mysterious excellencies which relate here-
unto, there are two which continually present them-
selves unto our consideration.
1. That this nature of ours, is capable of this
glorious exaltation and subsistence in God. No
creature could conceive how omnipotent wisdom,
power, and goodness^ could actuate themselves unto
the production of this effect. The mystery hereof,
is the object of the admiration of angels, and will be
so of the whole church, unto all eternity. What is
revealed concerning the glory, way, and manner of it,
in the Scripture, I have declared in my treatise con-
cerning 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 ob-
ject of our faith and meditation, how vile and foolish
are we, if we spend our thoughts about other things
in a neglect of it !
CCclviii PREFACE TO THE READIIR:
2. This is also an ineffable pledge of the love of
God unto our nature. For although he will not take
it in any other instance, save that of the man Christ
Jesus, into this relation with himself, by virtue of
personal union ; yet therein he hath given a glorious
pledge of his love unto, and valuation of, that nature.
For 'verily he took not on him the nature of angels,
but he took on him the seed of Abraham.' And this
kindness extends unto our persons, as participant of
that nature. For he designed this glory unto the
man Christ Jesus^ that he might be the first-born of
the new creation, that we might be made conformable
unto him according to our measure ; and as the mem-
bers 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 victoriously, through all the oppo-
sitions 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 beings;
and they seem to dwell in places, which would im-
mediately swallow up, and extinguish our natures.
How then shall we entertain an apprehension of be-
ing carried and exalted above them all ? to have an
everlasting subsistence in places incomprehensibly
PREFACE TO THE READER. CCCxHx
more glorious than the orbs wherein they reside?
What capacity is there in our nature of such a ha-
bitation ? But hereof the Lord Christ hath given us
a pledge in himself. Our nature in him, is passed
through these aspectable heavens, and is exalted far
above them. Its eternal habitation is in the blessed
regions of light and glory ; and he hath promised
that w^here he is, there we shall be, and that for ever.
Other encouragements there are innumerable to
stir us up unto diligence in the discharge of the
duty here proposed; namely, a continual contem-
plation of the glory of Christ in his person, office, and
grace. Some of them, the principal of them, which
I have any acquaintance with, are represented in the
ensuing Discourse. I shall, therefore, here add the
peculiar advantage which we may obtain in the dili-
gent discharge of this duty. Which is, that it w41l
carry us cheerfully, comfortably, and victoriously,
through life and death, and all that we have to con-
flict withal in either of them.
And let it be remembered, that I do here suppose
what is written on this subject in the ensuing Dis-
course, 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, \yho concern themselves in
these things. Temptations, afflictions, changes, sor-
rows, 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 un-
certain, transitory, and unsatisfactory ; all thinos 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 free from pains and
CCcl PREFACE TO THE READER.
sickness. And all these things, with others of an
alike nature, are heightened at present, by the cala-
mitous season wherein our lot is fallen. All things
almost in all nations are filled with confusions, dis-
orders, dangers, distresses, and troubles; wars and
rumours of wars, do abound, with tokens of farther
approaching judgments ; ' distress 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 destroyed of nation, and city of city, for
God doth vex them with all adversity.' And in the
mean time, vexation^ with the ungodly deeds of
wicked men, doth greatly farther the troubles of life ;
the sufferings of many also for the testimony of their
consciences are deplorable, with the divisions and
animosities^ that abound aniongst all sorts of Chris-
tians.
But the shortness, the vanity, the miseries of
human life, have been the subject of the complaints
of all sorts of considering persons, heathens as well
as Christians ; nor is it my present business to insist
upon them. My inquiry is only after the relief
which we may obtain against all these evils, that we
faint not under them, that we may have the victory
over them.
This in general is declared by the apostle, 2 Cor.
iv. ' We are troubled on every side, yet not dis-
tressed ; we are perplexed, but not in despair ; per-
secuted, but not forsaken ; cast down, but not de-
stroyed. But for this cause we faint not, but though
our outward man perish, yet the inward man is re-
newed day by day. For our light affliction, which
is but for a moment, worketh for us a more exceed-
PREFACE TO THE READER. CCcU
ing and eternal weight of glory. While we look not
at the things which are seen, but at the things which
are not seen : for the things which are seen, are tem-
poral ; but the things which are not seen, are eternal.'
Our beholding by faith things that are not seen,
things spiritual and eternal, will alleviate all our af-
flictions, make their burden light, and preserve our
souls from fainting under them. Of these things the
glory of Christ whereof we treat, is the principal,
and in a due sense comprehensive of them all. For
we behold the ' glory of God himself, in the face of
Jesus Christ.' He that can at all times retreat unto
the contemplation of this glory, will be carried above
the perplexing prevailing sense of any of these evils,
of a confluence of them all. ' Crus nil sentit in ner-
vo dum animus est in coslo.'
It is a woful kind of life, when men scramble
for poor perishing reliefs in their distresses. This
is the universal remedy and cure, the only balsam
for all our diseases. Whatever presseth, urgeth,
perplexeth ; if we can but retreat in our minds unto
a view of this glory, and a due consideration of our
own interest therein ; comfort and supportment will
be administered unto us. Wicked men in their dis-
tresses (which sometimes overtake even them also),
are like * a troubled sea that cannot rest.' Others
are heartless and despond, not without secret repin-
ings at the wise disposals of divine providence, espe-
cially when they look on the better condition (as
they suppose) of others. And the best of us all are
apt to wax faint and weary, when these things press
upon us in an unusual manner, or under their long
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
CCclii PREFACE TO THE READER.
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 inconsider-
able all these things are from whence our troubles
and distresses do arise. For they all grow on this
root of an over-valuation of temporal things. And
unless we can arrive unto a fixed judgment that all
things here below are transitory and perishing,
reaching only unto the outward man, or the body
(perhaps unto the killing of it), that the best of them
have nothing that is truly substantial or abiding in
them ; that there are other things wherein we have
an assured interest, that are incomparably better
than they, and above them, it is impossible but that
we must spend our lives in fears, sorrows, and dis-
tractions. 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 com-
parison of an interest in this transcendent glory?
When we have due apprehensions hereof, when our
minds are possessed with thoughts of it, when our
affections reach out after its enjoyments, let pain,
and sickness, and sorrows, and fears, and dangers,
and death, say what they will, we shall have in rea-
diness wherewith to combat with them, and over-
come them ; and that on this consideration, that they
are all outward, transitory, and passing away ; where-
as our minds are fixed on those things which are
eternal, and filled with incomprehensible glory.
2. The minds of men are apt by their troubles to
be cast into disorder, to be tossed up and down, and
disquieted with various affections and passions. So
the psalmist found it in himself, in the time of his
PREFACE TO THE READER. CCcUii
distress; whence he calls himself unto that account:
' Why art thou cast down, O my soul ? and why art
thou disquieted in me V And indeed, the mind on all
such occasions, is its own greatest troubler. It is
apt to let loose its passions of fear and sorrow, which
act themselves in innumerable perplexing thoughts,
until it is carried utterly out of its own power. But
in this state a due contemplation of the glory of
Christ, will restore and compose the mind, bring it
into a sedate, quiet frame, wherein faith will be able
to say unto the winds and waves of distempered
passions, Peace, be still ; and they shall obey it.
3. It is the way and means of conveying a sense
of God's love unto our souls, which is that alone
where ultimately we find rest in the midst of all the
troubles of this life, as the apostle declares, Rom. v.
2 — 5. It is the Spirit of God, who alone communi-
cates 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 Father in him.
It is the season, it is the way and means, at which
and whereby the Holy Ghost will give a sense of the
love of God unto us, causing us thereon to * rejoice
with joy unspeakable and full of glory.' This will
be made evident in the ensuing discourse. This will
lift the minds and hearts of believers above all the
troubles of this life, and is the sovereign antidote that
will expel all the poison that is in them, which other-
wise might perplex and enslave their souls.
I have but touched on these things, as designing
to enlarge somewhat on that which doth ensue.
And this is the advantage we may have in the dis-
VOL. XII. 2 a
CCcliv PREFACE TO THE READER.
charge 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 encounter death cheerfully, constantly,
and victoriously. For want of these, or some of them,
I have known gracious souls, who have lived in a kind
of bondage for fear of death all their days. We know
not how God will manage any of our minds and souls
in that season, in that trial. For he acts towards us in
all such things, in a way of sovereignty. But these
are the things which he requireth of us in a way of
duty.
First, Peculiar actings of faith to resign and commit
our departing souls into the hand of him, who is able
to receive them, to keep and preserve them, as also to
dispose of them into a state of rest and blessedness,
are required of us.
The soul is now parting with all things here below,
and that for ever. None of all the things which it
hath seen, heard, or enjoyed, by its outward senses, can
be prevailed with to stay with it one hour, or to take
one step with it, in the voyage wherein it is engaged.
It must alone by itself launch into eternity. It is en-
tering 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 b'^divine revelation. Hence those who died and
PREFACE TO THE READER. CCclv
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 pre-
sent operations. This made a great emperor cry out
on the approach of death ; ^ O animula, tremula, vagula,
blandula; quae 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 concerning Samuel arid the witch of Endor,
and as it is commonly received in the papacy, out of a
compliance with their imagination of purgatory? Or
is it a state of universal misery and woe ? a state inca-
pable of comfort or joy? Let them pretend what they
please, who can understand no comfort or joy in this
life, tut 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 nothinof of
its own conduct after its departure from the body. It
knows that it must be absolutely at the disposal of an-
other.
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 de-
parting soul into the hand of God, who alone is able
2 A 2
cc
clvi PREFACE TO THE READER.
to receive it, and to dispose it into a condition of rest
and blessedness. So speaks the apostle, 'I am not
ashamed, for I know whom I have believed, and am
persuaded, that he is able to keep that which I have
committed unto him, against that day.'
Herein, as in all other graces, is our Lord Jesus
Christ our great example. He resigned his departing
spirit into the hands of his Father, to be owned and
preserved by him, in its state of separation. 'Father,
into thy hands I commit my spirit,' Luke xxiii. 46. as
did the psalmist, his type, in an alike 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 expressed in the sixteenth
Psalm. "' I have,' said 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 re-
joiceth ; 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 disap-
pear. The things which thou art entering into are
PREFACE TO THE READER. CCclvii
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 con-
fidence give up thyself unto the sovereign power,
PTace, truth, and faithfulness of God, and thou shalt
find assured rest and peace.
But Jesus Christ it is, who doth immediately re-
ceive the souls of them who believe in him. So we
see in the instance of Stephen. And what can be a
PTeater encourao:ement to resio^n them into his hands,
than a daily contemplation of his glory in his person,
his power, his exaltation, his office, and grace? Who
that believes in him, that belongs unto him, can fear to
commit his departing spirit 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 use-
ful and desirable thereunto. The alliance, the relation,
the friendship, the union, that are between the soul and
the body, are the greatest, the nearest, the firmest, that
are or can be among mere created beings. There is
nothing like it, nothing equal unto it. The union of
three persons in the one single divine nature, and the
union of two natures in one person of Christ, are infi-
nite, ineffable, and exempted from all comparison. But
among created beings, the union of these two essential
parts of the same nature in one person, is most excel-
lent. Nor is any thing equal to it, or like it, found in
CCclviii PREFACE TO THE READER.
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.
x4Lngels being pure immaterial spirits, have nothing
in them, nothing belonging unto their essence, that can
die. Beasts have nothing in them that can live when
their bodies die. The soul of a beast cannot be pre-
served in a separate condition, no not by an act of Al-
mighty 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 convulsion. The essential parts of it
are separable by death, the one continuing to exist and
act its especial powers in a separate state or condition.
The powers of the whole entire nature acting in soul
and body in conjunction, are all scattered and lost by
death. But the powers of one essential part of the
same nature, that is of the soul, are preserved after
death in a more perfect acting and exercise than before.
This is peculiar unto human nature, as a mean partak-
ing of heaven and earth, of the perfection of angels
above, and of the imperfection of the beasts below.
Only there is this difference in these things : our parti-
cipation of the heavenly spiritual perfections of the an-
gelical nature, is for eternity ; our participation of the
imperfections of the animate creatures here below, is
but for a season. For God hath designed our bodies
unto such a glorious refinement at the resurrection, as
that they shall have no more alliance unto that brutish
nature, which perisheth for ever. For we shall be
laayyeXoL, like unto angcls, or equal to them. Our bo-
dies shall no more be capable of those acts and opera-
tions which are now common to us with other living
creatures here below.
PREFACE TO THE RKADEll. CCcUx
This is the pre-eminence of the nature of man, as
the wise man declares. For unto that objection of
atheistical epicureans, ' As the one dieth, so dieth the
other; 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 the dust again :' he
granteth, that as unto their bodies it is for a season, in
them we have a present participation of their nature ;
but, saith he, here lieth the difference, * Who knoweth
the spirit of a man that goeth upward, and the spirit of
a beast that goeth downward unto the earth V Unless
we know this, unless we consider the different state of
the spirit of men and beasts, we cannot be delivered
from this atheism; but the thoughts hereof will set us
at liberty from it. They die in like manner, and their
bodies go equally to the dust for a season; but the
beast hath no spirit, no soul, but what dies with the
body and goes to the dust. If they had, their bodies
also must be raised again unto a conjunction with them ;
otherwise, death would produce a new race of crea-
tures unto eternity. But man hath an immortal soul,
saith he, a heavenly spirit, which when the body goes
into the dust for a season, ascends to heaven (where the
guilt of sin, and the curse of the law, interpose not),
from whence it is there to exist and to act all its native
powers in a state of blessedness.
But as I said, by reason of this peculiar intimate
vinion and relation between the soul and body, there
is in the w^hole nature a fixed aversation from a dis-
solution. The soul and body are naturally and ne-
cessarily unwilling to fall into a state of separation,
wherein the one shall cease to be what it was, and
the other knows not clearly how it shall subsist. The
body claspeth about the soul, and the soul receiveth
strange impressions from its embraces ; the entire
CCclx PREFACE TO THE READER.
nature existing in the union of them both, being un-
alterably averse unto a dissolution.
Wherefore, unless we can overcome this inclina-
tion, 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 inclina-
tion by faith and views of the glory of Christ, as to
attain a desire of this dissolution. So the apostle
testifies of tiimself, ' i have a desire to depart, and to
be with Christ, which is far better' than to abide
here ; Phil. i. 23. saith he, ^TnOviiiav lyoj. 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 avakvaai, ' 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 dissolu-
tion 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 readi-
ness 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-
« PREFACE TO THE READER. CCClxi
tion purify thee from all thy corruption and disposi-
tion to evil. And otherwise this will not be. After
a Ions: sincere endeavour for the mortification of all
sin, 1 find it will never be absolutely perfect, but
by this reduction into the dust. Thou shalt no more
be a residence for the least remainder of sin unto
eternity, nor any clog unto my soul in its actings on
God. Rest therefore in hope; for God, in his ap-
pointed season, when he shall have a desire unto the
work of his hands, will call unto thee, and thou shalt
answer him out of the dust. Then shall he by an
act of his Almighty power, not only restore thee
unto thy pristine glory, as at the first creation, when
thou wast the pure workmanship of his hands; but
enrich and adorn thee with inconceivable privileges
and advantages. Be not then afraid ; away with all
reluctancy, go into the dust, rest in hope, for thou
shalt stand in thy lot at the end of the days.
That which will enable us hereunto, in an emi-
nent manner, is that view and consideration of the
glory of Christ, which is the subject of the ensuing-
meditations. For he who is now possessed of all
that glory, underwent this dissolution of nature as
truly and really as ever we shall do.
Thirdly, There is required hereunto, a readiness
to comply with the times and seasons wherein God
would have us depart and leave this world. Many
think they shall be willing to die when their time is
come ; but they have many reasons, as they suppose,
to desire that it may not yet be, which for the most
part arise merely from fear, and aversation of death.
Some desire to live that they may see more of that
glorious work of God for his church, which they be-
lieve 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.
CCclxii PREFACE TO THE READER.
and Lebanon, the seat of the church, and of the wor-
ship 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 in-
structive unto all in the like case. Others may judge
themselves to have some work to do in the world,
wherein they suppose that the glory of God, and good
of the church is concerned, and therefore would be
spared for a season. Paul knew not clearly whether
it were not best for him to abide awhile longer in
the flesh on this account. And David often depre-
cates the present season of death, because of the
work which he had to do for God in the world.
Others rise no higher than their own private inter-
ests or concerns with respect unto their persons, their
families, their relations, and goods in this world.
They would see these things in a better or more
settled condition, before they die, and then they shall
be most willing so to do. But it is the love of life
that lies at the bottom of all these desires in men,
which of itself will never forsake them. But no man
can die cheerfully or comfortably, who lives not in
a constant resignation of the time and season of his
death unto the will of God, as well as himself with
respect unto death itself. Our times are in his hand,
at his sovereign disposal, and his will in all things
must be complied withal. Without this resolution,
without this resignation, no man can enjoy the least
solid peace in this world.
Fourthly, As the times and seasons, so the ways
and means of the approaches of death have especial
trials, which unless w^e are prepared for them, will
keep us under bondage with the fear of death itself.
Long wasting wearing consumptions, burning fevers,
strong pains of the stone, or the like from within,
or sword, fire, tortures, with shame and reproach
PREFACE TO THE READER. CCClxiii
from without, may be in the way of the access of
death unto us. Some who have been wholly freed
from all fears of death, as a dissolution of nature,
who have looked on it as amiable, and desirable in
itself, have yet had great exercise in their minds
about these ways of its approach. They have ear-
nestly desired, that this peculiar bitterness of the cup
might be taken away ; to get above all perplexities
on the account of these things, is part of our wisdom
in dying daily. And we are to have always in a rea-
diness, those graces and duties which are necessary
thereunto. Such are a constant resignation of our-
selves, in all events, unto the sovereign will, pleasure,
and disposal of God. * May he not do what he will
with his own V Is it not right and meet it should be
so ? Is not his will in all things infinitely holy, wise,
just, and good ? Doth he not know what is best for
us, and what conduceth most unto his own glory ?
Doth not he alone do so ? So is it to live in the exer-
cise of faith, that if God calls us unto any q( those
things, which are peculiarly dreadful unto our na-
tures, 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 qui-
etness 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 mi-
sery, 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
CCclxiv PREFACE TO THE HEADER.
on, neither the resignation of a departing soul into
the hand of God, nor a willingness to lay down this
flesh in the dust, nor a readiness to comply with
the will of God, as to the times and seasons, or the
way and manner of the approach of death, that can
be attained unto, without a prospect of that glory
that shall give us a new state far more excellent than
what we here leave or depart from. This we can-
not have, whatever we pretend, unless we have some
present views of the glory of Christ. An apprehen-
sion 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 pre-
vious 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 : be-
sides, weakness, weariness, and the near approaches
of death do call me off from any farther labour in this
kind.
MEDITATIONS AND DISCOURSES
GLORY OF CHRIST.
CHAP. I.
Father^ I will that they also whom thou hast given me, be with me ivhere
I am: that they may behold my glory, which thou hast yiven me. —
John xvii. 24.
The high-priest under the law, when he was to enter into
the holy place on the solemn day of atonement, was to take
both his hands full of sweet incense from the golden table
of incense, to carry along with him in his entrance. He
had also a censer filled with fire, that was taken from the
altar of burnt-offerings, where atonement was made for sin
with blood. Upon his actual entrance through the veil, he
put the incense on the fire in the censer, until the cloud of
its smoke covered the ark, and the mercy-seat. See Lev.
xvi. 12, 13. And the end hereof was to present unto God,
in the behalf of the people, a sweet smelling savour from the
sacrifice of propitiation. See the declaration of these things
in our exposition of Heb. ix.
In answer unto this mystical type, the great High Priest
of the church, our Lord Jesus Christ, being to enter into
the * holy place not made with hands,' did by the glorious
prayer recorded in this chapter, influenced from the blood
of his sacrifice, fill the heavens above, the glorious place of
God's residence, with a cloud of incense, or the sweet per-
fume of his blessed intercession, typed by the incense offered
by the bigh-priest of old. By the same eternal fire where-
with he offered himself a bloody sacrifice to make atonement
for sin, he kindled in his most holy soul those desires for
the application of all its benefits unto his church, which are
here expressed, and wherein his intercession doth consist.
It is only one passage in the verse above named, that at
present I design an inquiry into. And this is the subject
366 MEDITATIONS AND DISCOURSES
matter of what the Lord Christ here desires in the behalf of
those given him by the Father; namely, that they may be-
hold his glory.
It is evident, that in this prayer the Lord Christ hath
respect unto his own glory, and the manifestation of it,
which he had in the entrance asked of the Father, ver. 4, 5.
But in this place he hath not so much respect unto it as his
own, as unto the advantage, benefit, satisfaction, and bless-
edness 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 satis-
faction which he knew his father would take in the know-
ledo-e of it. And such a manifestation of his glory unto his
disciples doth the Lord Christ here desire, as might fill them
with blessed satisfaction for evermore.
This alone which is here prayed for, will give them such
satisfaction, and nothing else. The hearts of believers are
like the needle touched by the loadstone, which cannot rest
until it comes to the point whereunto by the secret virtue of
it, it is directed. For being once touched by the love of
Christ, receiving therein an impression of secret ineffable
virtue, they will ever be in motion, and restless, until they
come unto him, and behold his glory. That soul which can
be satisfied without it, that cannot be eternally satisfied with
it, is not partaker of the efficacy of his intercession.
I shall lay the foundation of the ensuing meditations in
this one assertion, namely, that one of the greatest privileges
and advancements of believers, both in this world, and unto
eternity, consists in their beholding the 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.' "Iva OtwpCjcri, that they
may see, view, behold, or contemplate on my glory. The
reasons why I assign not this glorious privilege only unto
the heavenly state, which is principally respected in this
place, but apply it unto the state of believers in this world
also, with their duties and privileges therein, shall be imme-
diately declared.
All unbelievers do in their heart call Christ ' Ichabod ;'
ON THE GLORY OF CHRIST. 3G7
* Where is the ojory V They see neither * form nor come-
liness in him,' that he should be desired. They look on him
as Michal, Saul's daughter, did on David ' dancing before
the ark/ when she despised him in her heart. They do not
indeed (manyof them) ' call Jesus anathema,' but cry, ' Hail,
Master,' and then crucify him.
Hence have we so many cursed opinions advanced in de-
rogation unto his glory, some of them really destructive of all
that is truly so ; yea, denying the ' only Lord that bought us/
and substituting a false Christ in his room. And others there
are who express their slight thoughts of him and his glory,
by bold irreverent inquiries, of 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 thereunto. And by their answers, they bring their
own inquiries yet nearer unto the borders of blasphemy.
Never was there an age since the name of Christians was
known upon the earth, wherein there was such a direct op-
position made unto the person and glory of Christ, as there
is in that wherein w^e live. There were indeed in the first
times of the church, swarms of proud, doting, brainsick
persons, who vented many foolish imaginations about him,
which issued at length in Arianism, in whose ruins they
were buried. The gates of hell in them, prevailed not against
the rock on which the church is built. But as it was said
of Caesar, * Solus accessit sobrius, ad perdendam rempub-
licam;' * He alone went soberly about the destruction of
the commonwealth;' so we now have great numbers who
oppose the person and glory of Christ, under a pretence of
sobriety of reason, as they vainly plead. Yea, the disbelief
of the mysteries of the Trmity, and the incarnation of the
Son of God, the sole foundation of Christian religion, is so
diffused in the world, as that it hath almost devoured the
power and vitals of it. And not a few, who dare not yet
express their minds, do give broad intimations of their in-
tentions 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
honour 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
368 MEDITATIONS AND DISCOURSES
the Lord Jesus in sincerity/ to give testimony in a peculiar
manner unto his divine person and glory, according unto
their several capacities, because of the opposition that is
made against them.
I have thought myself on many accounts obliged to cast
my mite into this treasury. And I have chosen so to do,
not in a way of controversy (which formerly I have engaged
in), but so, as together with the vindication of the truth, to
promote the strengthening of the faith of true believers, their
edification in the knowledge of it ; and to express the expe-
rience which they have, or may have, of the power and reality
of these things.
That which at present I design to demonstrate is, that
the beholding of the glory of Christ, is one of the greatest
privileges and advancements that believers are capable of in
this world, or that which is to come. It is that whereby
they are first gradually conformed unto it, and then fixed in
the eternal enjoyment of it. For here in this life, ' beholding
his glory, they are changed or transformed into the likeness
of it,' 2 Cor. iii. 18. and hereafter, they shall be * for ever
like unto him,' because they * shall see him as he is;' 1 John
iii. 1, 2. Hereon do our present comforts, and future
blessedness depend. This is the life and reward of our
souls. ' He that hath seen him, hath seen the Father also ;'
John xiv. 9. For we discern the ' light of the knowledge of
God, only in the face of Jesus Christ ;' 2 Cor iv. 6.
There are, therefore, two ways or degrees of beholding
the glory of Christ, which are constantly distinguished in
the Scripture. The one is by faith in this world, which is
the evidence of things not seen ; the other is by sight, or
immediate vision in eternity. 2 Cor. v. 7. * We walk by
faith and not by sight.' We do so whilst we are in this
world, ' whilst we are present in the body, and absent from
the Lord ;' ver. 8. But we shall live and walk by sight here-
after. And it is the Lord Christ and his glory, which are
the immediate object both of this faith and sight. For we
here ' behold him darkly in a glass' (that is, by faith), * but we
shall see him face to face' (by immediate vision). * Now we
know him in part : but then we shall know him as we are
known;' 1 Cor. xiii. 12. What is the difference between
these two ways of beholding the glory of Christ, shall be
afterward declared.
ON THE GLORY OF CHRIST. 369
It is the first way, namely, by vision in the light of glory
that is principally included in that prayer of our blessed
Saviour, that his disciples may be ' where he is, to behold
his glory.' But, I shall not confine my inquiry thereunto ;
nor doth our Lord Jesus exclude from his desire, that sig^ht
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 pre-
viously 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 de-
ceive their own souls, in supposing that so they do. Most
men will say with confidence, living and dying, 'that they
desire to be with Christ, and to behold his glory ;' but they
can give no reason, why they should desire any such thing ;
only they think it somewhat that is better than to be in that
evil condition which otherwise they must be cast into for
ever, when they can be here no more. If a man pretend
himself to be enamoured on, or greatly to desire, what he
never saw, nor was ever represented unto him, he doth but
dote on his own imaginations. And the pretended desires
of many, to behold the glory of Christ in heaven, who have
no view of it by faith whilst they are here in this world, are
nothing but self-deceiving imaginations.
So do the Papists delude themselves. Their carnal af-
fections are excited by their outward senses, to defight in
images of Christ, in his sufferings, his resurrection, and
glory above. Hereon they satisfy themselves, that they
behold the glory of Christ himself, and that with love and
great delight. But whereas there is not the least true repre-
sentation made of the Lord Christ, or his glory, in these
things, that being confined absolutely unto the gospel alone,
and this way of attempting it being laid under a severe inter-
dict, they do but sport themselves with their own deceivings.
The apostle tells us concerning himself, and other be-
lievers, when the Lord Christ was present, and conversed
VOL. XII. 2 B
370 MEDITATIONS AND DISCOURSES
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 potentates of the earth ; for he made him-
self of no reputation, but being in the form of a servant, he
walked in the condition of a man of low degree. The se-
cular grandeur of his pretended vicar, makes no representa-
tion of that glory of his, which his disciples 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. liii. 2, 3. All things
appeared in him as became 'a man of sorrows.' Nor 3.
Was it absolutely the eternal essential glory of his divine
nature, that is intended. For this no man can see in this
world. What we shall attain in a view thereof hereafter, we
know not. But 4. It was his glory, as he was * full of grace
and truth.' They saw the glory of his person and his office
in the administration of grace and truth. And how, or by
what means, did they see this glory of Christ ? It was by
faith, and no otherwise. For this privilege was granted
unto them only who ' received him, and believed on his
name ;' ver. 12. This was that glory which the Baptist saw,
when upon his coming unto him he said unto all that were
present, ' Behold the Lamb of God which taketh away the
sin of the world ;' 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 edi-
fication, to discourse of beholding the glory of Christ in
heaven by vision, until 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
ON THE GLORY OF CHRIST. 371
present condition. It hath a splendour and glory too great
for our present spiritual visive facluty; as the direct, im-
mediate sight of the sun darkens our sight, and doth not
relieve or strengthen it at all. Wherefore, we have no way
to take into our minds any true spiritual apprehensions of
the nature of immediate vision, or what it is to see the
glory of Christ in heaven, but by that view which we have
by faith in this life of the same glory. Whatever otherwise
falls into our minds, is but conjecture and imagination; such
as are the contemplations of most about heavenly things.
I have seen and read somewhat of the writings of learned
men, concerning the state of future glory ; some of them
are filled with excellent notions of truth, and elegancy of
speech, whereby they cannot but much affect the minds of
them who duly consider what they say. But I know not
well whence it comes to pass, many complain, that in reading
of such discourses they are like a man who ' behold his na-
tural face in a glass, and immediately forgets what manner
of man he was ;' as one of old complained to the same pur-
pose upon his perusal of Plato's contemplations about the
immortality of the soul. The things spoken do not abide
nor incorporate with our minds. They please and refresh
for a little while, like a shower of rain in a dry season, that
soaketh not unto the roots of things ; the power of them
doth not enter into us. Is it not all from hence, that their
notions of future things are not educed out of the experi-
ence 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 pre-
sent they know not what they enjoy, and they look for they
know not what.
Hence is it, that men utterly strangers unto all experi-
ence of the beginning of glory in themselves as an effect of
2 b2
372 MEDITATIONS AND DISCOURSES
faith, have filled their divine worship with images, pictures,
and music, to represent unto themselves somewhat of that
glory which they fancy to be above. For into that which
is truly so, they have no prospect, or can have; because
they have no experience of its power in themselves; nor do
they taste of its goodness by any of its first-fruits in their
own minds. Wherefore, by that view alone, and not other-
wise, 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 vision, as shall
draw out our hearts unto the admiration of it, and desires
of its full enjoyment.
3. Herein then our present edification is principally con-
cerned. For in this present beholding of the glory of
Christ, the life and power of faith are most eminently acted.
And from this exercise of faith, doth love unto Christ prin-
cipally, if not solely, arise and spring. If therefore we de-
sire to have faith in its vigour, or love in its power, giving
rest, complacency, and satisfaction, unto our own souls, we
are to seek for them in the diligent discharge of this duty ;
elsewhere they will not be found. Herein would I live ;
herein would I die ; hereon would I dwell in my thoughts
and affections, to the withering and consumption of all the
painted beauties of this world, unto the crucifying all
things here below, until they become unto me a dead and
deformed thing, no way meet for affectionate embraces.
For these, and the like reasons, I shall first inquire into
our beholding of the glory of Christ in this vyorld by faith ;
and therein endeavour to lead the souls of them that be-
lieve, 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
contemplation of this sacred truth, but what consists in an
improvement of the practice of the duty declared in it,
namely, the constant beholding of the glory of Christ by
faith; I shall, for the promotion of it, premise some few ad-
vantages 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
ON THE GLORY OF CHRIST. 373
reason of sin ; but they are unmeet for it, and incapable of
any advantage by it. All men indeed think themselves fit
enough for glory (what should hinder them ?) if they could
attain* it ; but it is because they know not what it is. Men
shall not be clothed with glory, as it were, whether they
will or no. It is to be received in that exercise of the fa-
culties 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 bot-
tom 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
v/ould not be more advantageous unto persons not renewed
by the Spirit of grace in this life.
Hence the apostle gives ' thanks unto the Father, who
hath made us meet to be partakers of the inheritance of the
saints in light;' Col. i. 12. Indeed, the beginning here, and
the fulness of glory hereafter, are communicated unto be-
lievers by an almighty act of the will and grace of God.
But yet he hath ordained ways and means whereby they
may be made meet receptive subjects of the glory so to be
communicated unto them. That this way and means is by
the beholding of the glory of Christ by faith, shall be fully
declared in our progress. This therefore should excite us
unto this duty ; for all our present glory consists in our pre-
paration for future glory.
2. No man can by faith take a real view of this glory,
but virtue will proceed from it in a transforming power, to
' change him into the same image ;\2 Cor. iii. 18. How this
is done, and how we become like unto Christ, by beholding
his glory, shall be fully declared in our progress.
3. The constant contemplation of the glory of Christ,
will give rest, satisfaction, and complacency unto the souls
of them who are exercised therein. Our minds are apt to
be filled with a multitude of perplexed thoughts ; fears,
cares, dangers, distresses, passions, and lusts, do make va-
rious impressions on the minds of men, filling them with
disorder, darkness, and confusion. But where the soul is
fixed in its thoughts and contemplations on this glorious
object, it will be brought into, and kept in, a holy, serene,
spiritual frame. For *to be spiritually minded is life and
374 MEDITATIONS AND DISCOURSES
peace. And this it doth, by taking off our hearts, from all
undue regard unto all things below, in comparison of the
great worth, beauty, and glory, of what we are conversant
withal. See Phil. iii. 7 — 11. A defect herein makes many
of us strangers unto a heavenly life ; and to live beneath
the spiritual refreshments and satisfactions that the gospel
doth tender unto us.
4. The sight of the glory of Christ, is the spring and
cause of our everlasting blessedness. ' We shall be ever
with the Lord;' 1 Thess. iv. 17. Or, * be with Christ, which
is best of all;* Phil. i. 23. For there shall we * behold his
glory ;* John xvii. 24. and by ' seeing him as he is, we shall
be made like him ;* 1 John iii. 2. which is our everlasting
blessedness.
The enjoyment of God by sight, is commonly called, the
beatifical vision; and it is the sole fountain of all the act-
ings of our souls in the state of blessedness, which the old
philosophers knew nothing of; neither do we know dis-
tinctly what they are, or what is this sight of God. How-
beit, this we know, that God in his immense essence is in-
visible 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 blessed ope-
rations, so shine into our souls, as shall immediately fill us
with peace, rest, and glory.
These things we here admire, but cannot comprehend.
We know not well what we say, when we speak of them :
yet is there in true believers a foresight, and foretaste of
this glorious condition. There enters sometimes, by the
word and Spirit into their hearts, such a sense of the uncre-
ated glory of God, shining forth in Christ, as affects and
satiates their souls with inefi'able 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 rivers of pleasure that
are at his right hand. Where any are utterly unacquainted
ON THE GLORY OF CHRIST. 375
with these things, they are carnal, yea blind, and see no-
thing afar off. These enjoyments indeed are rare, and for
the most part of short continuance. 'Rara hora,brevis mora.*
But it is from our own sloth and darkness that we do not en-
joy more visits of this grace ; and that the dawnings of
glory do not more shine on our souls. Such things as these
may excite us to diligence in the duty proposed unto us.
And I shall inquire, 1. What is that glory of Christ,
which we do, or may behold by faith ? 2. How we do be-
hold it. 3. Wherein our doing so differs from immediate
vision in heaven. And in the whole we shall endeavour an
answer unto the inquiry made unto the spouse, by the
daughters of Jerusalem. Cant. v. 9. 'What is thy beloved
more than another beloved, thou fairest among women ?
What is thy beloved 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 ttjv ^o^av rriv l/nriv, John xvii. 24. That glory
which is mine, which belongeth to me, unto my person.
The person of Christ may be considered two ways ;
1. Absolutely in itself. 2. In the susception and discharge
of his office, with what ensued thereon. His glory on these
distinct accounts, is distinct and different; but all equally
his own. How in both respects we may behold it by faith
is that which we inquire into.
The first thing wherein we may behold the glory of the
person of Christ, God and man, which was given him of his
Father, consists in the representation of the nature of God,
and of the divine person of the Father, unto the church in
him ; ' For we behold the glory of God in the face of Jesus
Christ ;' 2 Cor. iv. 6. Otherwise we know it not, we see it
not, we see nothing of it ; that is, in the way of seeing and
knowing God, declared in the Scripture, as our duty and
376 MEDITATIONS AND DISCOURSES
blessedness. The glory of God comprehends both the holy-
properties of his nature, and the counsels of his will ; and
the light of the knowledge of these things, we have
only in the face or person of Jesus Christ. Whatever ob-
scure imperfect notions we may have of them other ways,
we cannot have ^orio-juov rf^c Yvwdfwc tv€ ^o^yiq tov Qbov,
* the light of the' illuminating, irradiating ' knowledge of the
glory of God,' which may enlighten our minds, and sanctify
our hearts, but only Iv TrpocrivTrc^ ' in the face or person of Jesus
Christ ;' for ' he is the image of God ;' 2 Cor. iv. 4. ' The
brightness of the Father's glory, and the express image of
his person ;' Heb. i. 2. The * image of the invisible God ;'
Col. i. 16. 1 do here only mention these things, because
1 have handled them at large in my discourse of the
mystery of godliness, or the person of Christ ; whereunto I
refer the readers for their full declaration and vindication.
Herein is he glorious, in that he is the great representative
of the nature of God, and his will unto us, which without
him would have been eternally hid from us, or been invisible
unto us ; we should never have seen God at any time, here
nor hereafter; John i. 18.
In his divine person absolutely considered, he is the es-
sential image of God, even the Father. He is in the Fa-
ther, 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. 2. In his incarnation he be-
comes 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 Fa-
ther, and which by faith we may behold. He, and he alone,
declares, represents, and makes known, unto angels and
men, the essential glory of the invisible God, his attributes,
and his will, without which, a perpetual comparative dark-
ness would have been on the whole creation, especially that
part of it here below.
This is the foundation of our religion, the rock whereon
the church is built, the ground of all our hopes of salvation.
ON THE GLORY OF CHRIST. 377
of life and immortality : all is resolved into this ; namely,
the 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 ruin-
ous unto the souls of men. He that discerns not the repre-
sentation 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 — 25. Not to see the wisdom
of God, and the power of God, and consequently all the
other holy properties of his nature in Christ, is to be an un-
believer.
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 man-
ner. He who discerns not the glory of divine wisdom,
power, goodness, love, and grace, in the person and ofiice
of Christ, with the way of the salvation of sinners by him, is
an unbeliever.
Hence the great design of the devil, in the beginning of
the preaching of the gospel, was to blind the eyes of men,
and fill their minds with prejudices, that they might not be-
hold this glory of his; so the apostle gives an account of
his success in this design, 2 Cor. iv. 3, 4. ' If our gospel
be hid, it is hid unto them that are lost : in whom the God
of this world hath blinded the minds of them that beheve
not, lest the light of the glorious gospel of Christ, who is
the image of God, should shine unto them.* By various
378 MEDITATIONS AND DISCOURSES
ways and methods of deceit, to secure the reputation he
had got, of being ' God of this world/ by pretences and ap-
pearances of supernatural power and wisdom, he laboured to
blind the eyes of men with prejudices against that glorious
light of the gospel, which proposed the Lord Christ as the
only image of God. This blindness, this darkness is cured
in them that believe, by the mighty power of God ; for
' God, who commanded the light to shine out of darkness,
hath irradiated our hearts with the knowledge of the glory
of God in the face of Jesus Christ,' ver. 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 re-
presentation of God unto us. But we must a little farther
inquire into this mystery.
1. Since men fell from God by sin, it is no small part of
their misery and punishment, that they are covered with
thick darkness and ignorance of the nature of God. They
know him not, they have not seen him at any time. Hence
is that promise to the church in Christ, Isa. Ix. 1,2. ' For
behold, the darkness shall cover the earth, and gross dark-
ness the peopl6 : but the Lord shall arise upon thee, and his
glory shall be seen upon thee.'
The ancient philosophers made great inquiries into, and
obtained many notions of, the Divine Being, its existence
and excellencies. And these notions they adorned with
great elegancy of speech, to allure others unto the ad-
miration of them. Hereon they boasted themselves to be
the only wise men in the world ; Rom. i. 22. c^aGKovrtg elvai
0-0001, ' they boasted that they were the wise:' but we must
abide in the judgment of the apostle, concerning them in
their inquiries ; he assures us, that the world in its wisdom,
that is, these wise men in it by their wisdom knew not God ;
1 Cor. i. 21. And he calls the authors of their best notions.
Atheists, or men 'without God in the world ;'Eph.ii. 12. For,
1. They had no certain guide, rule, nor light, which being-
attended unto, might lead them infallibly into the knowledge
of the divine nature : all they had of this kind was their own
XoyicTfioL their reasonings or imaginations, whereby they
commenced <jvZmnTCLg tov didvog tovtov ' the great disputers
ON THE GLORY OF CHRIST. 379
of the world ;' but in them they ' waxed vain, and their foolish
heart was darkened f Rom. i. 21. They did at best but en-
deavour \pr)Xa(l>av * to feel after God/ as men do in the dark,
after what they cannot clearly discern ; Acts xvii. 27. Among
others, Cicero's book, de Natura Deorum, gives us an exact
account of the intention of the apostle in that expression.
And it is at this day not want of wit, but hatred of the mys-
teries of our religion, which makes so many prone to forego
all supernatural revelation, and to betake themselves unto a
religion declared, as they suppose, by reason, and the light
of nature ; like bats and owls, who being not able to bear
the light of the sun, betake themselves unto the twilight, to
the dawnings of light and darkness.
2. Whatever they did attain, as unto rational notions
about things invisible and incomprehensible, yet could they
never deliver themselves from such principles and practices
in idolatry and all manner of flagitious sins, as that they
could be of any benefit unto them. This is so effectually
demonstrated by the apostle in the first chapter of the Epis-
tle 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 know-
ledge of God, whereby they may live unto him : but if they
had nothing else, if they did not boast themselves of that
light, which hath its foundation and original in divine reve-
lation 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, igno-
rance of God, with horrid confusion accompanying it in the
minds of men, Christ is called, and is, the ' light of men,' the
' light of the world/ because in and by him alone this dark-
ness is dispelled, as he is the Sun of Righteousness.'
2. This darkness in the minds of men, this ignorance of
God, his nature, and his will, was the original of all evil
unto the world, and yet continues so to be. For,
1. Hereon did Satan erect his kingdom and throne, ob-
taining in his design until he bare himself as ' the God of
this world/ and was so esteemed by the most. He exalted
himself by virtue of this darkness (as he is the 'prince of
darkness'), into the place and room of God, as the object of
380 MEDITATIONS AND DISCOURSES
the religious worship of men. For the things which the
'Gentiles sacrificed, they sacrificed unto devils, and not to
God;' 1 Cor. x. 21. Levit. xvii. 7. xxxii. 17. Psal. cviii. 27.
Gal. iii. 8. 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 abomi-
nations in the old world, which God took away with a flood
of desolation : hence were the sins of Sodom and Gomorrah,
which he revenged with * fire from heaven.' In brief; all
the rage, blood, confusion, desolations, cruelties, oppres-
sions, villanies, which the world hath been, and is filled
withal, whereby the souls of men have been, and are flooded
into eternal destruction, have all arisen from this corrupt
fountain of the ignorance of God.
3. Of such as those described, we are the posterity and
offspring. Our forefathers in this nation, were given up
unto as brutish a service of the devil, as any nation under
the sun. It is therefore an effect of infinite mercy, that the
day hath dawned on us, poor Gentiles, and that the ' day-
spring from on high hath visited us.' See the glory of this
grace expressed, Eph. iii. 5 — 10. God might have left us
to perish in the blindness and ignorance of our forefathers ;
but of his own accord, and by his own powerful grace alone,
he hath * translated us out of darkness into his marvellous
light.' But alas! the horrible ingratitude of men, for the
glorious light of the gospel, and the abuse of it, will issue in
a sore revenge.
God was known under the Old Testament, by the reve-
lation of his word, and the institution of his worship. This
was the glory and privilege of Israel, as the psalmist de-
clares, 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.
2 Chron. vi. 1. And the reason why God so represented him-
ON THE GLORY OF CHRIST. 381
self in darkness unto them, was to instruct them in their
imperfect state, wherein they could not comprehend that
glory which should afterward be revealed. For as he is
now made known in Christ, we see that ' he is light, and in
him there is no darkness at all.'
4. Hitherto darkness in general covered the earth, and
gross darkness the people, as unto the knowledge of God ;
only there was a twilight in the church. The day did not
yet dawn, the ' shadows did not flee away,' nor the ' day-star
shine' in the hearts of men. But when the ' Sun of Ri^h-
teousness' did arise in his strength and beauty, when the
Son of God ' appeared in the flesh,' and in the discharge of
his office; God himself, as unto his being, and manner of
existence in three distinct persons, with all the glorious
properties of the divine nature, were illustriously manifested
unto them that did believe, and the light of the knowledge
of them dispelled all the shadows that were in the church,
and shone into the darkness which was in the world, so as
that none continued ignorant of God, but those who would
not see. See John i, 5. 14. 17, 18. 2 Cor. iv. 3, 4.
Herein is the Lord Christ glorious. And this is that
which I shall now speak unto ; namely, how we may behold
the glory of Christ in the representation and revelation that
is made of God and his glory, in his person and office, unto
all that do believe. For it is not so much the declaration of
the nature of the things themselves, wherein the glory of
Christ doth consist, as our way and duty, in the beholding
of them, which at present is designed.
He calls unto us, saying, ' Behold me, look unto me, and
be saved;' Isa. xlv. 2. What is it that we see in Christ?
What do we behold in him? He asketh that question con-
cerning his church, ' What will ye see in the Shulamite V
Whereto he answers, * As it were the company of two aiTnies •'
Cant vi. 13. or the two churches of the Old and New Tes-
tament, in order and beauty. We may inquire. What shall
we, what do we see in him ? Do we see him as the ' image
of the invisible God,' representing him, his nature, proper-
ties, and will unto us? Do we see him as the 'character,'
the ' express image of the person of the Father,' so that we
have no need of Philip's request, * Lord, shew us the Father?'
382 MEDITATIONS AND DISCOURSES
because having seen him, ' we have seen the Father also ;*
John xiv. 9.
This is our first saving view of Christ, the first instance
of our beholding his glory by faith. So to see him, as to
see God in him, is to behold his glory ; for herein he is
eternally glorious. And this is that glory whose view we
ought to long for, and labour after. And if we see it not,
we are yet in darkness ; yea, though we say we see, we are
blind like others. So David longed and prayed for it, when
yet he could behold it only in types and shadows; Psal.
Ixiii. 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 them in the sanc-
tuary.' For there was in the sanctuary an obscure repre-
sentation of the slorv 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 V 2 Cor. iii. 18.
Moses, when he had seen the works of God, which were
great and marvellous, yet found not himself satisfied there-
with ; wherefore after all, he prays that God ' would shew
him his glory;' Exod. xxxiii. 18. He knew that the ulti-
mate rest, blessedness, and satisfaction of the soul, is not in
seeing the works of God, but the glory of God himself.
Therefore did he desire some immediate dawnings of it upon
him in this world. ' I beseech thee, shew me thy glory.'
And if we have right apprehensions of the future state of
blessedness, we cannot but have the same desire of seeing
more of his glory in this life. But the question is, how we
may attain it? If we are left unto ourselves in this inquiry,
if we have no other way for it, but the immediate fixing of
our thoughts on the immensity of the divine nature, we must
come every one to the conclusion that Agur makes on the
like consideration; 'Surely I am more brutish than any
man ; and have not the understanding of a man. I neither
learned wisdom, nor have the knowledge of the holy. Who
hath ascended up into heaven, or descended? Who hath
gathered the wind in his fist? Who hath bound the waters
in a garment? Who hath established all the ends of the
earth ? What is his name, and what is his son's name, if
thou canst tell?' Prov. xxx. 2 — 4.
ON THE GLORY OF CHRIST. 383^
It is in Christ alone, that we may have a clear distinct
view of the glory of God and his excellencies.'" For him,
and him alone, hath he appointed the representative of
himself unto us ; and we shall take an account hereof in one
or two especial instances.
1. Infinite wisdom is one of the most glorious proper-
ties of the divine nature : it is that which is directive of all
the external works of God, wherein the glory of all the other
excellencies of God is manifested ; wherefore the mani-
festation of the 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 understandino-?
chap, xxviii. 12. * Can we by searching, find out God ? Can
we find out the Almighty to perfection V chap. xi. 7. As it
is in itself an essential, eternal property of the divine na-
ture, 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 emd effects it may be discerned ; for they
are designed of God for its manifestation. Among these
the most excellent is the contrivance of the great work of
the salvation of the church; so it is celebrated by the apo-
stle, Eph. iii. 9 — 11. 'To make all men see what is the fel-
lowship of the mystery, which from the beginning of the
world, hath been in God, who created all things by Jesus
Christ : to the intent, that now unto the principalities and
powers in heavenly places might be known by the church,
the manifold wisdom of God.'
If we have any interest in God, if we have any hopes of
blessedness in beholding of his glory unto eternity, we can-
not 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 — 24.
In beholding the glory of this infinite wisdom of God in
Christ, we behold his own glory also ; the glory given him
9 See John. i. 18. xiv. 7—10. 2 Cor. iv. 6. Col. i. 16. Eph. iii. 4 10. Heb. i. 2.
384 MEDITATIONS AND DISCOURSES
of his Father ; for this is his glory, that in and by him, and
him alone, the wisdom of God is manifested and represented
unto us. When God appointed him as the great and only
means of this end, he gave him honour and glory above the
whole creation ; for it is but little of divine wisdom which
the works of it declare, in comparison of what is manifested
in Christ Jesus. We no way deny or extenuate the mani-
festation 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 comparitive insufficiency, 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 catholic,
as the apostle declares, Rom. i. 20, &c. To see this wis-
dom clearly, is our wisdom; and a due apprehension of it,
fills the souls of believers ' with joy unspeakable, and full of
glory.'
2. We may also instance in the love of God. The apo-
stle tells us, that * God 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 God himself; for ' God is love.' And
a blessed revelation this is of the divine nature ; it casts out
envy, hatred, malice, revenge, with all their fruits, in rage,
fierceness, implacability, persecution, murder, into the ter-
ritories of Satan. They belong not unto God in his nature
or actings ; for * God is love.' So the same apostle tells us,
that he who *slew his brother, was of the wicked one;'
1 John iii. 12. He was of the devil his father, and his works
did he do.
But the inquiry is as before ; 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 ? 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. Gene-
rally the thoughts of men about it, are, that he is of a fa-
cile and easy nature, one that they may make bold withal
in all their occasions, as the psalmist declares, Psal. 1. 21.
And whereas it must be learned in its effects, operations.
ON THE GLORY OF CHRIST. 385
and divine ways of its manifestation, those who know not
Christ, know nothing of them ; and many things in provi-
dence do interpose to hinder our views of this love ; for al-
though 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 dis-
pleasure : how then shall we know, wherein shall we behold,
the glory of God in this, that he is love? The apostle de-
clares it in the next words, ver. 9. 'Herein was manifested
the love of God towards us, because God sent his only-be-
gotten 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 j
namely, in the mission, person, and office of the Son of God ;
without this all is in darkness as unto the true nature and
supreme operation of this divine love.
Herein do we behold the glory of Christ himself, even
in this life. This glory was given him of the Father ; namely,
that he now should declare and evidence that * God is love •'
and he did so, that in all things he might have the pre-emi-
nence. Herein we may see how excellent, how beautiful,
how glorious, and desirable he is, seeing in him alone we have
a due representation of God as he is love, which is the most
joyful sight of God that any creature can obtain. He who
beholds not the glory of Christ herein, is utterly ignorant
of those heavenly mysteries ; he knoweth neither God nor
Christ ; he hath neither the Father nor the Son. He knows
not God, because he knows not the holy properties of his
nature in the principal way designed by infinite wisdom for
their manifestation ; he knows not Christ, because he sees
not the glory of God in him. Wherefore, whatever notions
men may have from the light of nature, or from the works of
Providence, that there is love in God, however they may
adorn them in elegant affecting expressions ; yet from them
no man can know that * God is love.' In the revelation hereof
Christ hath the pre-eminence ; nor can any man compre-
hend any thing of it aright but in him. It is that v^^hich the
whole light of the creation cannot discover ; for it is the
spring and centre of the mystery of godlines-^.
These things are of the deep things of God, such as be-
long unto that wisdom of God in a mystery, which they
VOL. xii. 2 c
386 MEDITATIONS AND DISCOURSES
that are carnal cannot receive, as tlie apostle testifies, 1 Cor,
ii. 14. But the meanest believer who lives in the exercise
of faith, may have an understanding of them so far as is
needful unto his love and obedience. The sum of the whole
is this ; if you vi^ould behold the glory of Christ, as the
great means of your sanctitication and consolation, as the
only preparation for the beholding of his glory in eternal
blessedness ; consider what of God is made known and re-
presented unto you in him, wherein God purposed and de-
signed 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 ap-
pointed the only way and means hereof, how exceeding glo-
rious must he be in the eyes of them that do believe !
These things being premised, I shall close this first con-
sideration of that glory of Christ which we behold by faith
in this world, with some such observations, as may excite
us unto the practice of this great duty, and improvement of
this great privilege ; the greatest which on this side heaven
we can be made partakers of.
There are some who regard not these things at all, but
rather despise them. They never entertain any serious
thoughts of obtaining a view of the glory of God in Christ,
which is to be unbelievers. They look on him as a teacher
that came forth from God to reveal his will, and to teach us
his worship ; and so indeed he was. But this they say was
the sole use of his person in religion, which is Mahometism.
The manifestation of all the holy properties of the divine
nature, with the representation of them unto angels above,
and the church in this world, as he is the image of the in-
visible God, in the constitution of his person, and the dis-
charge of his ofiice, are things they regard not ; yea, they
despise and scorn what is professed concerning them ; for
pride and contempt of others were always the safest covert
of ignorance ; otherwise it would seem strange, that men
should openly boast of their own blindness. But these con-
ceptions 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 to-
ON THE GLORY OF CHRIST. 387
wards heavenly things ; and unto them I say, Wherefore do
you love Jesus Christ? for so you profess to do. Where-
fore do you trust in him? Wherefore do you honour him?
Wherefore do you desire to be in heaven with him? Can
you give a reason of this hope that is in you ? an account
why you do all or any of these things ? If you cannot, all
that you pretend towards him, is but fancy and imagina-
tion ; you fight uncertainly as men beating the air ; or is
one of your reasons hereof, that in him you do by faith
behold that glory of God, with the holy properties of his
nature, and their principal operations, in order unto your
own salvation and blessedness, which otherwise would have
been eternally hid from you ? 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 duties of the law were a burden and a yoke ;
but those of the gospel are privileges and advantages.
It is a promise concerning the days of the New Testa-
ment, 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 represen-
tative of his glory unto us ? Wherefore, in the contempla-
tion of this glory consists the principal exercise of faith.
And who can declare the glory of this privilege, that we
who are born in darkness, and deserved to be cast out into
utter darkness, should be ' translated into this marvellous
light of the knowledge of the glory of God in the face of
Jesus Christ?'
What are all the stained glories, the fading beauties of
this world ? Of all that the devil 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 preach-
ing of the gospel is, that together with an influence of
power from Satan, * it blinds the eyes of men's minds, that
2c2
MEDITATIONS AND DISCOURSES
they should not see this glory of Christ/ whereon they
perish eternally ; 2 Cor. iv. 3, 4.
But the most of those who at this day are called Chris-
tians, are strangers unto this duty. Our Lord Jesus Christ
told the Pharisees, that notwithstanding all their boasting
of the knowledge of God, they had not ' heard his voice at
any time, nor seen his shape;' that is, as Moses did. They
had no real acquaintance with him, they had no spiritual
view of his glory ; and so it is amongst ourselves. Not-
withstanding the general profession that is of the knowledge
of Christ, they are but few who thus behold his glory ; and
therefore few who are transformed into his image and like-
ness.
Some men speak much of the imitation of Christ, and
following of his example ; and it were well if we could see
more of it really in effect. But no man shall ever become
' like unto him,' by bare imitation of his actions, without
that view or intuition of his glory, which alone is accom-
panied with a transforming power to change them into the
same image.
The truth is, the best of us all are wofully defective in
this duty, and many are discouraged from it because a pre-
tence of it in some hath degenerated into superstition ; but
we are loath at any time seriously to engage in it, and come
with an unwilling kind of willingness, unto the exercise of
our minds in it.
Thoughts of this glory of Christ are too high for us, or
too hard for us, such as we cannot long delight in ; we turn
away from them with a kind of weariness ; yet are they of
the same nature in general with our beholding of the glory
of Christ in heaven, wherein there shall be no weariness or
satiety unto eternity. Is not the cause of it, that we are
unspiritual or carnal, having our thoughts and affections
wonted to give entertainment unto other things? For this
is the principal cause of our unreadiness and incapacity to
exercise our minds in and about the great mysteries of the
gospel; 1 Cor. iii. 1 — 3. And it is so with us moreover,
because we do not stir up ourselves with watchfulness
and diligence in continual actings of faith on this blessed
object. This is that which keeps many of us at so low
ON THE GLORY OF CHRIST. 389
an ebb, as unto the powers of a heavenly life, and spiritual
Did we abound in this duty, in this exercise of faith,
our life in walking before God would be more sweet and
pleasant unto us ; our spiritual light and strength would
have a daily increase ; we should more represent the glory
of Christ in our ways and walking, than usually we do ;
and death itself would be most welcome unto us.
The angels themselves desire to look into the things of
the glory of Christ ; 1 Pet. i. 10. 12. There is in them
matter of inquiry and instruction for the most high and
holy spirits in heaven. The manifold wisdom of God in
them is made known unto ' principalities and powers in
heavenly places by the church;' Eph. iii. 10. And shall
we neglect that which is the object of angelical diligence
to. inquire into ; especially considering that we are more
than they concerned in it?
Is Christ then thus glorious in our eyes ? Do we see
the Father in him, or by seeing of him? Do we sedulously,
daily contemplate on the wisdom, love, grace, goodness,
holiness, and righteousness of God, as revealing and mani-
festing 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, I
shall briefly speak unto sundry sorts of men.
Some will say they understand not these things, nor any
concernment of their own in them. If they are true, yet
are they notions which they may safely be without the
knowledge of; for so far as they can discern, they have no
influence on Christian practice, or duties of morality. And
the preaching of them doth but take oflf the minds of men
from more necessary duties. But * if the gospel be hid, it
is hid unto them that perish.' And unto the objection I
say,
1. Nothing is more fully and clearly revealed in the gos-
pel, than that unto us Jesus Christ is the * image of the in-
visible 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
390 MEDITATIONS AND DISCOURSES
in his face* alone, as hath been proved. This is the principal
fundamental mystery and truth of the gospel ; and which, if
it be not received, believed, ov^ned, all other truths are use-
less unto our souls. To refer all the testimonies that are
given hereunto, to the doctrine which he taught, in contra-
distinction unto his person as acting in the discharge of his
office, is antievangelical, antichristian, turning the whole
gospel into a fable.
2. It is so, that the light of faith is given unto us princi-
pally to enable us to behold the glory of God in Christ;
to contemplate on it, as unto all the ends of its manifesta-
tion. So is it expressly affirmed, 2 Cor. iv. 6. If we have
not this light, as it is communicated by the power of God
unto them that do believe, Eph. i. 17—19. we must be
strangers unto the whole mystery of the gospel ; 2 Cor. iv.
3,4.
3. That in the beholding of the glory of God in Christ,
we behold his glory also. For herein is he infinitely glo-
rious above 4he whole creation, in that in and by him alone
the glory of the invisible God is represented unto us. Here-
in 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 per-
formed acceptably without it. Yea, this is the root whence
all other Christian duties do spring, and whereon they grow,
whereby they are distinguished from the works of heathens.
He is no Christian who believes not that faith in the person
of Christ is the spring of all evangelical obedience ; or who
knows not that faith respects the revelation of the glory of
God in him.
If these things are so, as they are the most important
truths of the gospel, and whose denial overthrows the foun-
dation 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.
ON THE GLORY OF CHRIST. 391
Others there are who may be some way strangers, but
are no way enemies unto this mystery, and to the practical
exercise of faith therein : unto such I shall tender the ensu-
ing directions.
1. Reckon in your minds, that this beholding of the
glory of Christ by beholding the glory of God, and all his
holy properties in him, is the greatest privilege whereof in
this life we can be made partakers. The dawning of heaven
is in it, and the first-fruits of glory ; for this is life eternal to
know the Father, and whom he hath sent, Christ Jesus ; John
xvii. 3. Unless you value it, unless you esteem it as such a
privilege, you will not enjoy it ; and that which is not valued
according unto its worth, is despised. It is not enough to
think it a privilege, an advantage ; but it is to be valued
above other things according unto its greatness and excel-
lency. ' 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 after this
knowledge, and lift up our voice for this understanding,' if
we design to attain it.
2. As it is a great privilege which requires a due valu-
ation, so it is a great mystery which requires much spiritual
wisdom to the right understanding of it, and to direct in its
practice ; 1 Cor. ii. 4, 5. Flesh and blood will not reveal it
unto us, but we must be taught of God, to apprehend it ; John
i. 12, 13. Matt. xvi. 16, 17. Mere unsanctified reason will
never enable us unto, nor guide us in, the discovery of this
duty. Men are not so vain as to hope for skill and under-
standing 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 understanding may
be enlightened to behold it ;' pray that the * God of our
Lord Jesus Christ the Father of glory, may give unto you
the spirit of wisdom and revelation in the knowledge of
him. Fill your minds with spiritual thoughts and contri-
vances about them. Slothful and lazy souls never obtain
392 MEDITATIONS AND DISCOURSES
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 obtaining a view of the glory of Christ are of the same
kind, of the same pleasantness, with that view itself in their
proportion.
3. Learn the use hereof from the actings of contrary vi-
cious habits. When the minds of men are vehemently fixed
on the pursuit of their lusts, they will be continually rumi-
nating on the objects of them, and have a thousand contri-
vances about them, until their ' eyes become full of an adul-
teress, and they cannot cease from sinning,' as the apostle
speaks. The objects of their lusts have framed and raised
an image of themselves in their minds, and transformed them
into their own likeness. Is this the way of them who ' go
down to the chambers of death ?' Do they thus frame their
souls, and make them meet for destruction, until their words,
gestures, actions, proclaim the frame of their minds unto
all that look upon them ? And shall we be slothful and neg-
ligent 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
sefe 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 mani-
festeth it in and by the holy properties of his nature, with
their blessed operations and effects, without which we have
nothing of the power of religion in us, whatever we pretend;
this alone is the way of it. Go to the whole creation and
all things contained in it ; they can say no more, but * we
have heard the fame and report of these things,' and what
we have heard we declare ; but it is but a little portion of
them that we are acquainted withal. * The heavens' indeed
' declare the glory of God, and the firmament sheweth his
Tiandy work. The invisible things of God are understood
by the things that are made, even his eternal power and
Godhead.' But comparatively, it is but little that we can
hence learn of these things, as unto that we may behold of
them in Christ Jesus. How blind herein was the best philo-
ON THE GLORY OF CHRIST. 393
sopber in comparison of the meanest of the apostles, yea, of
him who is least in the kingdom of heaven?
But herein it is required, that we rest not in the notion
of this truth, and a bare assent unto the doctrine of it. The
affecting power of it upon our hearts, is that which we should
aim at. Wherein doth the blessedness of the saints above
consist ? Is it not herein, that they behold and see the glory
of God in Christ ? And what is the effect of it upon those
blessed souls ? Doth it not change them into the same image,
or make them like unto Christ ? Doth it not fill and satiate
them with joy, rest, delight, complacency, and ineffable sa-
tisfaction ? Do we expect, do we desire, tlie same state of
blessedness? It is our present view of the glory of Christ
which is our initiation thereinto, if we are exercised in it,
until we have an experience of its transforming power in our
souls.
These things are, it may be, of little use unto some.
Such as are babes in spiritual knowledge and understanding,
either because they are carnal, 1 Cor. iii. 1, 2. or slothful in
hearing, Heb. v. 12 — 14. are not capable of these divine
mysteries. And therefore, the apostle did in an especial
manner declare this wisdom of God in a mystery unto them
that were perfect ; 1 Cor. ii. 6, 7. that is, who were more
grown in spiritual knowledge, and had their * senses exer-
cised to discern good and evil.' It is unto them who are
exercised in the contemplation of invisible things, who de-
light 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
declared, shall put a close to this part of our discourse.
1. The holy properties of the divine nature are not only
represented unto our faith in Christ, as unto their own es-
sential glory, but as they are in the exercise of the'ir powers
for the salvation of the church. In him do we behold the
wisdom, goodness, love, grace, mercy, and power of God,
acting themselves in the contrivance, constitution, and effi-
cacious accomplishment of the great work of our redemption
and salvation. This gives, as unto us, an unutterable lus-
tre unto the native amiableness of the divine excellencies.
The wisdom and love of God are in themselves infinitely glo-
rious, infinitely amiable ; nothing can be added unto them.
394 MEDITATIONS AND DISCOUKSES
there can be no increase of their essential glory. Howbeit,
as they are eternally resident in the divine nature, and ab-
solutely the same with it, we cannot so comprehend them,
as to have an endearing satiating view of their glory, but
as they are exerted in the work of the redemption and sal-
vation of the church, as they are expressed, communicating
their blessed effects unto the souls of them that do believe,
which is done only in Christ ; so the beams of their glory
shine unto us with unspeakable refreshment and joy ; 2 Cor.
iv. 6. Hence the apostle, on the consideration of the actings
of the holy properties of God in this blessed work, falls into
that contemplation ; '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 counsel-
lor? or who hath first given unto him, and it shall be recom-
pensed unto him again ? For of him, and through him, and
to him are all things ; to whom be glory for ever. Amen ;'
Rom. xi. 33—36.
2. In and through Christ we do believe in God; 1 Pet.
i. 24. This is the life of our souls. God himself, in the in-
finite perfections of his divine nature, is the ultimate object
of our faith, but he is not here the immediate object of it,
but the divine way and means of the manifestation of him-
self and them unto us, are so. Through Christ we believe
in God. By our belief in him, we come to place our faith
ultimately in God himself; and this we can no otherwise do,
but by beholding the glory of God in him, as hath been
declared.
3. This is the only way whereby we may attain the
saving, sanctifying knowledge of God. Without this, every
beam of divine light that shines on us, or gleams from with-
out, (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 objects, and passing away,
doth rather amaze, than direct a traveller, and leave him
more exposed unto wandering than before. Such were all
those notions of the Divine Being and his excellencies, which
ON THE GLORY OF CHRIST. 395
those who boasted themselves to be wise among the heathen
embraced and improved. They did but fluctuate in their
minds, they did not transform them into the image and like-
ness of God, as the saving knowledge of him doth ; Col.
iii. 10.
So the apostle expresseth this truth; 'Where is the
wise? Where is the Scribe? Where is the disputer of this
world ? Hath not God made foolish the wisdom of this
world ? For after that in the wisdom of God, the world by
wisdom knew not God, it pleased God by the foolishness of
preaching to save them that believe. For the Jews require
a sign, and the Gentiles seek after wisdom ; but we preach
Christ crucified, unto the Jews a stumbling-block, and unto
the Greeks foolishness ; but unto them that 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 wis-
dom 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 sav-
ing knowledge of God, but were puffed up into a contempt
of the only way of the revelation of himself, as weakness and
folly ; it pleased God then to manifest all their wisdom to
be folly ; and to establish the only means of the knowledge
of himself in Christ Jesus.
CHAP. III.
The glory of Christ in the mysterious constitution of his person.
The second thing wherein we may behold the glory of
Christ given him of his Father, is in the mysterious consti-
tution of his person, as he is God and man in one and the
same person. There are in him, in his one single, individual
person, two distinct natures; the one eternal, infinite, im-
mense, almighty, the form and essence of God ; the other
having a beginning in time, finite, limited, confined unto a
certain place, which is our nature, which he took on him.
396 hedttations and discourses
when he was ' made flesh and dwelt among us.' The decla-
ration of the nature of this glory, 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.
Multitudes begin openly to deny this incarnation of the Son
of God, this personal union of God and man in their distinct
natures. They deny that there is either glory or truth in it ;
and it will ere long appear, it begins already to evidence it-
self what greater multitudes there are, who yet do not, who
yet dare not, openly reject the doctrine of it, who in truth
believe it not, nor see any glory in it. Howbeit this glory
is the glory of our religion, the glory of the church, the
sole rock whereon it is built, the only spring of present
grace, and future glory.
This is that glory which the angels themselves desire to
behold, the mystery whereof they ' bow down to look into ;'
1 Pet. i. 12. So was their desire represented by the cheru-
bims in the most holy place of the tabernacle ; for they were
a shadow of the ministry of angels in the church. The
ark and the mercy-seat were a type of Christ in the discharge
of his office ; and these cherubims were made standino* over
them, as being in heaven above ; but earnestly lookins; down
upon them in a posture of reverence and adoration. So they
did of old, and in their present contemplation of it consists
no small part of their eternal blessedness.
Hereon depends the ruin of Satan and his kingdom. His
sin, so far as we can conceive, consisted of two parts : 1. His
pride against the person of the Son of God, by whom he was
created. ' For by him were all things created that are' (or
were when first created) 'in heaven, whether they be thrones,
or dominions, or principalities, or powers;' Col. i. 16.
Against him he lifted up himself, which was the beginning
of his transgression. 2. Envy against mankind made in the
image of God, of the Son of God the first-born. This com-
pleted his sin ; nothing was now left whereon to act his
his pride and malice. Unto his eternal confusion and ruin,
God in infinite wisdom unites both the natures he had sin-
ned against, in the one person of the Son, who was the first
object of his pride and malice. Hereby his destruction is
ON THE GLORY OF CHRIST. 397
attended with everlasting shame in the discovery of his folly,
wherein he would 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 so-
vereign power. Hereby God 'hanged the earth upon no-
thing.' But the foundation of the church is on this myste-
rious immoveable rock ; * thou art Christ the Son of the liv-
ing God ;' on the most intimate conjunction of the two
natures, the divine and human, in themselves infinitely dis-
tant in the same person.
We may name one place wherein it is gloriously repre-
sented unto us ; Isa. ix. 6. * For 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 Wonderful, Coun-
sellor, the mighty God, the everlasting Father, the Prince of
Peace.' Here must the whole church fall down and worship
the author of this wonderful contrivance, and captivating
their understandings unto the obedience of faith, humbly
adore what they cannot comprehend.
This was obscurely represented unto the church of old ;
Exod. iii. 2 — 6. 'And the angel of the Lord appeared unto
him in a flame of fire out of the midst of a bush : and he
looked, and behold, the bush burned with fire, and the
bush was not consumed. And Moses said, I will now turn
aside, and see this great sight, why the bush is not burnt.
And when the Lord saw that he turned aside to see, God
called unto him out of the midst of the bush, and said, Moses,
Moses. And he said. Here am L And he said. Draw not nigh
hither : put off thy shoes from off thy feet ; for the place
whereon thou standest is holy ground. Moreover he said,
I am the God of thy father, the God of Abraham,' &c.
This fire was a type or declaration of the presence of
God in the person of the Son. For with respect unto the
Father he is called an angel, the angel of the covenant ;
but absolutely in himself, he was Jehovah, the ' God of
Abraham,' 8cc. And of his presence the fire was a proper
representation. For in his nature, he is as a * consuming
fire ;' and his present work was the delivery of the church
out of a fiery trial. This fire placed itself in a bush, where
398 MEDITATIONS AND DISCOURSES
it burned, but the bush was not consumed. And although
the continuance of the fire in the bush, was but for a short
season, a present appearance ; yet thence was God said to
dwell in the bush ; * The good will of him that dwelt in the
bush;' Deut. xxxiii. 16. And this is so spoken, because
the being of the fire in the bush for a season, was a type of
him in whom ' the fulness of the Godhead dwelt bodily/ and
that for ever ; Col. ii. 9. Of him who was ' made flesh and
dwelt among us ;' John i. 14. The eternal fire of the divine
nature, dwells in the bush of our frail nature, yet is not con-
sumed thereby. God thus dwells in this bush, with all his
goodwill towards sinners.
Moses looked on this sight as a marvellous and wonderous
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 imaginations and car-
nal affections, that by pure acts of faith, we may behold
this glory, the glory of the only-begotten of the Father.
I design not here to insist on the explication, or con-
firmation of this glorious truth, concerning the constitution
of the person of Christ, in and by his incarnation. What I
can comprehend, what 1 do believe concerning it, I have
fully declared in a large peculiar treatise. Here I take the
truth itself as known, or as it may be thence learned. My
present business is only to stir up the minds of believers
unto a due contemplation of the glory of Christ in the sa-
cred, mysterious constitution of his person, as God and man
in one. So much as we abide herein, so much do ' we live
by the faith of the Son of God ;' and God can by a spirit of
wisdom and revelation, open the eyes of our understandings,
that we may behold this glory unto our ineffable consola-
tion 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 per-
son, is the best, the most noble, useful, beneficial object,
that we can be conversant about in our thoughts, or cleave
unto in our affections.
What are all other things in comparison of the ' know-
ledge of Christ?' In the judgment of the great apostle, they
ON THE GLORY OF CHRIST. 399
are but ' loss and clung;' Phil. iii. 8—10. So they were to
him, and if they are not so to us, we are carnal.
What is the world, and what are the things thereof, which
most men spend their thoughts about, and fix their affec-
tions on ? The psalmist gives his judgment about them, in
comparison of a view of this glory of Christ, Psal. iv. 6.
* Many say. Who will shew us any good V 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 in-
quired 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 engage the vigour of their spirits about perishing
things, when they have durable substance and riches pro-
posed 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 in their thoughts for objects suited unto their
lusts and carnal affections, coining, framing, and stamping
of them in their imaginations. They fix their eyes with de-
light on toads and serpents, 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 glory of Christ.
Some keep their thoughts in continual exercise about
the things of this world, as unto the advantages and emolu-
ments which they expect from them. Hereby are they
transformed into the image of the world, becoming earthly,
carnal, and vain. Is it because there is *no God in Israel
that these applications are made unto the idol of Ekron ?'
That there is no glory, no desirableness in Christ for men
to inquire after, and fix their minds upon ? O the blindness,
the darkness, the folly of poor sinners ! Whom do they de-
spise, and for what ?
400 MEDITATIONS AND DISCOURSES
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 sub-
ject adorned with eloquence, are published among us. And
a work this is worthy of our nature, and suited unto our
rational capacities ; yea, the first end of our natural endow-
ment with them. But in all these things there is no glory
in comparison of what is proposed 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 excellency in comparison
of it.
This is that which the psalmist designs to declare, Psal.
viii. * O Lord our Lord, how excellent is thy name in all
the earth ! who hast set thy glory above the heavens.
When I consider thy heavens, the work of thy fingers, the
moon and the stars which thou hast ordained ; what is man
that thou art mindful of him ? and the son of man that thou
visitest him? For thou hast made him a little lower than the
angels, and hast crowned him with glory and honour. Thou
hast made him to have dominion over the work of thy hands ;
thou hast put all things under his feet.'
He is engaged in a contemplation of the glory of God
in his works ; and he concludes that the fabric of heaven,
with the moon and stars, the rain (for it was his meditation
by night, when he beheld them) was exceeding glorious,
and greatly to be admired. This casts his thoughts on the
poor, weak, infirm nature of man, which seems as nothing
in comparison of those glories above : but immediately
hereon falls into an admiration of the wisdom, goodness,
and love of God, exalting that nature incomparably above all
the works of creation in the person of Jesus Christ, as the
apostle expounds this place, Heb. ii. 5, 6.
This therefore is the highest, the best, the most useful
object of our thoughts and affections. He who hath had a
real view of this glory, though he know himself to be a poor,
sinful, dying worm of the earth, yet would he not be an
angel in heaven, if thereby he should lose the sight of it ;
for this is the centre wherein all the lines of the manifesta-
tion of the divine glory do meet and rest.
Look unto the things of this world, wives, children, pos*
ON THE GLORY OF CHRIST. 401
sessions, 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 ? There is none on earth that I desire be-
sides thee ;' Psal. Ixxiii. 25. ' For who in the heavens can
be compared unto the Lord ? Who among the sons of the
mighty, tian be compared unto the Lord ?' Psal. Ixxxix. 6.
He himself, out of his infinite love and ineffable conde-
scension, upon the sight and view of his church, and his
own graces in her, wherewith she is adorned, doth say,
* Thou hast ravished my heart, my sister, my spouse, thou
hast ravished my heart with one of thine eyes, with one
chain of thy neck ;' Cant. iv. 8. How much more ought a
believing soul, upon a view of the glory of Christ, in whom
it pleased the Father, that all fulness should dwell, to say.
Thou hast ravished my heart, taken it away from me. * O
thou whom my soul loveth,' one glance of thy glorious
beauty upon me, hath quite overcome me, hath left no heart
in me, unto things here below ? If it be not thus with us
frequently, if we value not this object of our minds and af-
fections, if we are not diligent in looking up unto him, to
behold his glory, it is because we are carnal, and not in any
good measure partakers of the promise, that * our eyes shall
see the king in his beauty.'
2. Our second direction unto the same end is, that we
diligently study the Scripture, and the revelations that are
made of this glory of Christ therein. To behold it, is not
a work of fancy or imagination ; it is not conversing with
an image framed by the art of men without, or that of our
own fancy within ; but of faith exercised on divine revela-
tions. This direction 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.
This principle is always to be retained in our minds in
reading of the Scripture, namely, that the revelation and
doctrine of the person of Christ and his office, is the foun-
dation whereon all other instructions of the prophets and
apostles for the edification of the church are built, and
VOL. XII. 2d
402 MEDITATIONS AND DISCOURSES
whereinto they are resolved, as is declared, Eph. ii. 20 — 22.
So our Lord Jesus Christ himself at large makes it manifest,
Luke xxiv. 26, 27. 45, 46. Lay aside the consideration
hereof, and the Scriptures are no such thing as they pretend
unto ; namely, a revelation of the glory of God in the sal-
vation of the church ; nor are those of the Old Testament
so at this day unto the Jews, vv^ho own not this principle,
2 Cor. iii. 13 — 16. There are, therefore, such revelations of
the person and glory of Christ treasured up in the Scrip-
ture, from the beginning unto the end of it, as may exercise
the faith and contemplation of believers in this world ; and
shall never during this life, be fully discovered or under-
stood ; and in divine meditations of these revelations, doth
much of the life of faith consist.
There are three ways whereby the glory of Christ is re-
presented unto us in the Scripture. First, by direct de-
scriptions of his glorious person and incarnation. See
among other places. Gen. iii. 15. Psal. ii. 7 — 9. xlv. 2—6.
Ixviii. 17, 18. ex. Isa. vi. 1 — 4. ix. 6. Zech. ii. 8. John i.
1—3. Phil. ii. 6—8. Heb. i. 1—3. ii. 14—16. Rev. i. 17, 18.
Secondly, By prophecies, promises, and express instructions
concerning him, all leading unto the contemplation of his
glory, which are innumerable. Thirdly, By the sacred in-
stitutions of divine worship under the Old Testament: for
the end of them all was to represent unto the church the
glory of Christ in the discharge of his office, as we shall see
afterward.
We may take notice of an instance in one kind un-
der the Old Testament, and of one and another under the
New.
His personal appearances under the Old Testament car-
ried 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.
About it stood the seraphims,' &c. It was a representation
of the glory of the divine presence of Christ filling his hu-
man nature, the temple of his body, with a train of all glo-
rious graces. And if this typical representation of it was so
glorious, as that the seraphims were not able steadfastly to be-
hold it, but * covered their faces' upon its appearance, ver. 2.
ON THE GLORY OF CHRIST. 403
how exceeding glorious is it in itself, as it is openly revealed
in the gospel !
Of the same nature are the immediate testimonies given
unto him from heaven in the New Testament; so the apo-
stle tells us, ' he received from God the Father, honour and
glory, when there came such a voice unto him from the ex-
cellent 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 pur-
pose, from God, even the Father, in heaven. Herein God
gave him honour and glory, which all those that believe in
him should behold and admire ; not only those who heard
this testimony with their bodily ears, but all unto whom it
is testified in the Scripture, are obliged to look after, and
contemplate on the glory of Christ, as thus revealed and pro-
posed. From the throne of his excellency by audible voices,
by visible signs, by the opening of the heavens above, by the
descent of the Holy Spirit upon him, God testified unto him
as his eternal Son, and gave him therein honour and glory.
The thoughts of this divine testimony, and the glory of
Christ therein, hath often filled the hearts of some with joy
and delight.
This, therefore, in reading and studying the holy Scrip-
ture, we ought with all diligence to search and attend unto,
as did the prophets of old, 1 Pet. xi. 12. if we intend by
them to be made ' wise unto salvation.'
We should herein be as the merchant-man that seeks for
pearls ; he seeks for all sorts of them, but when he hath
found one of * great price,' he parts with all to make it his
own; Matt. xiii. 45, 46. The Scripture is the field, the
place, the mine where we search and dig for pearls ; see Prov.
ii. 1 — 5. Every sacred truth that is made effectual unto the
good of our souls, is a pearl whereby we are enriched ; but
when we meet with, when we fall upon this pearl of price,
the glory of Christ, this is that which the soul of a believer
cleaves unto with joy.
Then do we find food for our souls in the word of truth,
then do we taste how gracious the Lord is therein, then is
2 D 2
404 MEDITATIONS AND DISCOURSES
the Scripture full of refreshment unto us, as a spring of
living water, when we are taken into blessed views of the
glory of Christ therein. And we are in the best frame of
duty, when the principal motive in our minds to contend
earnestly for retaining the possession of the Scripture,
against all that would deprive us of it, or discourage us from
a daily diligent search into it, is this, that they would take
from us the only glass wherein we may behold the glory of
Christ. This is the glory of the Scripture, that it is the
great, yea, the only outward means of representing unto us
the glory of Christ ; and he is the sun in the firmament of
it, which only hath light in itself, and communicates it unto
all other things besides.
3. Another direction unto this same end, is, that having
attained the light of the knowledge of the glory of Christ
from the Scripture, or by the dispensation of the truth in
the preaching of the gospel, we would esteem it our duty
frequently to meditate thereon.
Want hereof is that fundamental mistake, which keeps
many among us so low in their grace, so regardless of their
privileo-es. 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 esteem a work that
is above them, or are ignorant totally of it, or esteem them-
selves not much concerned in it, or dislike it as fanaticism.
For it is that which no considerations can engage a carnal
mind to delight in. The mind must be spiritual and holy,
freed from earthly affections and encumbrances, raised above
things here below, that can in a due manner meditate on the
glory of Christ. Therefore are the most strangers unto this
duty, because they will not be at the trouble and charge of
that mortification of earthly affections, that extirpation of
sensual inclinations, that retirement from the occasions of
life, which are required thereunto. See the Treatise of Spi-
ritual-mindedness .
It is to be feared that there are some who profess religion
with an appearance of strictness, who never separate them-
selves from all other occasions to meditate on Christ and
his glory. And yet with a strange inconsistency of appre-
hensions, they will profess that they desire nothing more,
than to behold his glory in heaven for ever. But it is evj-
ON THE GLORY OF CHRIST. 405
dent even in the light of reason, that these things are irre-
concilable. 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 be-
hold it in heaven. They may love and desire the fruition of
their own imaginations ; they cannot do so of the glory of
Christ, whereof they are ignorant, and wherewith they are
unacquainted. It is, therefore, to be lamented, that men can
find time for, and have inclinations to think and meditate on
other things, it may be earthly and vain ; but have neither
heart, nor inclination, nor leisure to meditate on this glorious
object. What is the faith and love which such men profess?
How will they find themselves deceived in the issue!
4. Let your occasional thoughts of Christ be many,
and multiplied every day. He is not far from us ; we may
make a speedy address unto him at any time. So the apostle
informs us, Rom. x. 6 — 8. ' Say not in thine heart. Who shall
ascend into heaven (that is, to bring Christ down from above)?
or, Who shall descend into the deep (that is, to bring up
Christ again from the dead)? For the word is nigh thee, even
in thy mouth and in thy heart.' The things that Christ did,
were done at a distance from us, and they are long since
past. But saith the apostle, * the word' of the gospel where-
in these things are revealed, and whereby an application is
made of them unto our souls, * is nigh unto us, even in our
hearts ;' that is, if we are true believers, and have mixed the
word with faith ; and so it exhibiteth Christ and all the be-
nefits of his mediation unto us. If, therefore, this word is in
our hearts, Christ is nigh unto us. If we turn at any time
into ourselves to converse with the word that abideth in us,
there we shall find him ready to receive us into communion
with himself; that is, in the light of the knowledge of Christ
which we have by the word, we may have sudden, occasional
thoughts of him continually ; and where our minds and af-
fections 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 chat ' he
stands at the door and knocks ;' Rev. iii. 20. in the con-
tinual tender that he makes of himself and his grace unto
40G MEDITATIONS AND DISCOURSES
our souls. For he is always accompanied with the glorious
train of his graces, and if they are not received, he himself
is not so. It is to no purpose to boast of Christ, if we have
not an evidence of his graces in our hearts and lives. But
unto whom he is the hope of future glory, unto them he is
the life of present grace.
Sometimes it may be, that he is withdrawn from us, so
as that we cannot hear his voice, nor behold his countenance,
nor obtain any sense of his love, though we seek him with
diligence. In this state, all our thoughts and meditations
concerning him will be barren and fruitless, bringing in no
spiritual refreshment into our souls. And if we learn to be
content with such lifeless, 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 spouse in the Canticles, as represents it plainly unto
the minds of believers, who have any experience of these
things; chap. iii. 1 — 5. * 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 &oul 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 I
passed from them, but I found him whom my soul loveth : I
held him, and would not let him go.' The like account she
gives of herself, and of her behaviour on the like occasion,
chap. V. 2 — 8.
This is the substance of what by this example we are
instructed unto. The Lord Christ is pleased sometimes to
withdraw himself from the spiritual experience of belie vers;
as unto any refreshing sense of his love, or the fresh com-
munications of consolitory 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 presence. But those whom he
liath 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 hatii lived in the power of Jiis
ON THE GLORY OF CHRIST. 407
grace, they know what it is to be forsaken by him, though
but for a moment. And their trouble is increased, when
they seek him with diligence in the wonted ways of obtain-
ing 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 dili-
gent obedience, until we find him, or he return unto us, as
in former days.
It were well if all churches and professors now would
manifest the same diligence herein, as did the church of old
in this example. Many of them, if they are not hardened
by the deceitfulness of sin, cannot but be sensible that the
Lord Christ is variously withdrawn from them, if ever they
had experience of the power of his presence. Yet are the
generality of them far from the frame of heart here de-
scribed in the spouse ; for they are slothful, careless, negli-
gent, and stir not up themselves to inquire after him, or his
return unto their souls. So was it with Laodicea of old, so
was it with Sardis, and so it is to be feared, that it is with
many at present. But to return.
Generally, Christ is nigh unto believers, and of a ready
access ; and the principal actings of the life of faith, con-
sist in the frequency of our thoughts concerning him ; for
hereby Christ liveth in us, as he is said to do, Gal. ii. 20.
This we cannot do, unless we have frequent thoughts of
him, and converse with him. It is often said among men,
that one lives in another f this cannot be but where the af-
fections of one are so engaged unto another, that night and
day he thinks of him, and is thereby, as it were, present with
him. So ought it to be between Christ and believers. He
dwells in them by faith; but the actings of this life in them
(as wherever life is, it will be in act and exercise) are pro-
portionable unto their thoughts of him, and delight in him.
If, therefore, we would behold the glory of Christ, the
present direction is, that on all occasions, and frequently
when there are no occasions for it by the performance of
other duties, we would abound in thoughts of him and his
glory. I intend not at present fixed and stated meditations,
which were spoken unto befor-e ; but sucli thoughts as are
more transient, according as our opportunities are. And a
408 MEDITATIONS AND DISCOURSES
great rebuke it ought to be unto us, when Christ hath at
any time in a day, been long out of our minds. The spouse
affirms, that * ere she was aware, her soul made her as the
chariots of Amminadab ;' Cant. vi. 12. It so fell out, that
when she had no thoughts, no design, or purpose for attend-
ance on communion with Christ, that she was surprised
into a readiness and willingness unto it. So it will be with
them that love him in sincerity. Their own souls, without
previous designs or outward occasions, will frequently en-
o-age them in holy thoughts of him, which is the most emi-
nent character of a truly spiritual Christian.
4. The next direction is, that all our thoughts concerning
Christ and his glory, should be accompanied with admira-
tion, adoration, and thanksgiving. For this is such an ob-
ject of our thoughts and affections, as in this life we can
never fully comprehend ; an ocean whose depths we cannot
look into. If we are spiritually renewed, all the faculties
of our souls are enabled by grace to exert their respective
powers towards this glorious object. This must be done in
various duties, by the exercise of various graces, as they
are to be acted by the distinct powers of the faculties of
our minds. This is that which is intended, where we are
commanded * to love the Lord with all our souls, with all
our minds, with all our strength.' All the distinct powers
of our souls, are to be acted by distinct graces and duties,
in cleaving unto God by love. In heaven, when we are
come to our centre, that state of rest and blessedness which
our nature is ultimately capable of, nothing but one infinite
invariable object of our minds and affections received by
vision, can render that state uninterrupted and unchangea-
ble. But whilst we are here, we know or see but in part,
and we must also act our faith and love, on part of that
glory, which is not at once entirely proposed unto us, and
which as yet we cannot comprehend. Wherefore, we must
act various graces in great variety about it; some at one
time, some at another, according unto the powers of all our
renewed faculties. Of this sort, are those mentioned of
adoration, admiration, and thanksgiving ; which are those
acts of our minds wherein all others do issue, when the ob-
ject is incomprehensible. For unto them we are enabkd
by grace.
ON TlIK GLORY OF CHRIST. 409
One end of his illustrious coming unto the judgment of
the last day, is, that he may be ' admired in all them that be-
lieve ;' 2 Thess. i. 11. 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, sanctifi-
cation, resurrection, and glory, it is to the same purpose, he
* comes to be admired.' And according to the prospect
which we have of that glory, ought our admiration to be.
And this admiration will issue in adoration and thanks-
giving; whereof we have an eminent instance and example in
the whole church of the redeemed. Rev. v. 9 — 14. ' 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
tribe, 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 el-
ders: and the number of them was ten thousand times ten
thousand, and thousands of thousands ; saying with a loud
voice. Worthy is the Lamb that was slain, to receive power,
and riches, and wisdom, and strength, and honour, and
glory, and blessing. And every creature 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 contemplations on his person, we should not pass it over
as a notion of truth which we assent unto, namely, that he
is thus glorious in himself; but endeavour to affect our
hearts with it, as that wherein our own principal interest
doth lie ; wherein it will be effectual unto the transforma-
tion of our souls into his image.
But some, it may be, will say, at least I fear some may
truly say, that these things do not belong unto them, they
do not find that ever they had any .benefit by them; they
hope to be saved as well as others by the mediation of
410 MEDITATIONS AND DISCOURSES
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 concerning 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 neg-
lected, because the minds of men are carnal, and cannot dis-
cern spiritual things ; but also despised, because they have
an enmity unto them. It is not for all to walk in these re-
tired paths. Not for them who are negligent and slothful,
whose minds are earthly and carnal. Nor can they herein
sit at the feet of Christ with Mary, when she chose the bet-
ter 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 prosecu-
tion 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 veil, they are not concerned in
them.
With some it is otherwise. They profess their desire to
behold the glory of Christ by faith ; but they find it, as
they complain, too high and diflScult for them. They are at
a loss in their minds, and even overwhelmed, when they
begin to view his glory. They are like the disciples, who
saw him in his transfiguration ; they were filled with amaze-
ment, and knew not what to say, or said they knew not
what. And I do acknowledge, that the weakness of our
minds in the comprehension of this eternal glory of Christ,
and their instability in meditations thereon, whence we can-
not steadfastly look on it, or behold it, gives us an afilicting.
ON THE GLORY OF CHllIST. 411
abasing consideration of our present state and condition.
And I shall say no more unto this case but this alone : when
faith can no longer hold open the eyes of our understand-
ings unto the beholding the sun of righteousness shining in
his beauty, nor exercise orderly thoughts about this incom-
prehensible object, it will betake itself unto that holy admi-
ration which we have spoken unto ; and therein it will put
itself forth in pure acts of love and complacency.
CHAP. IV.
The glorif of Christ in his susception of the office of a medintor. First in
his condescension.
The things whereof we have thus far discoursed, relating
immediately unto the person of Christ in itself, may seem
to have somewhat of difficulty in them, unto such whose
minds are not duly exercised in the contemplation of heavenly
things. Unto others they are evident in their own experience,
and instructive unto them that are willing to learn. That
which remains will be yet more plain unto the understand-
ing and capacity of the meanest believer. And this is the
glory of Christ in his office of mediator, and the discharge
thereof.
In our beholding of the glory of Christ herein, doth
the exercise of faith in this life principally consist; so the
apostle declares it, Phil, iii, 8 — 12. * Yea, doubtless and I
count all things 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 conformable unto his death.' This, therefore, we must
treat of somewhat more at large.
* There is one God,' saith the apostle, 'and one mediator
between God and man, the man Christ Jesus ;' 1 Tim. ii. 5.
In that great difference between God and man occasioned
by our sin and apostacy from him, which of itself could issue
in nothing but the utter ruin of the whole race of mankind,
there was none in heaven or earth in their original nature
412 MEDITATIONS AND DISCOURSES
and operations, who was meet or able to make up a righ-
teous peace between them. Yet must this be done by a
mediator, or cease for ever.
This mediator could not be God himself absolutely con-
sidered ; * 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 media-
tion, which yet was necessary unto his own glory, as we
have at large discoursed elsewhere.
And as for creatures, there was none in heaven or earth
that was meet to undertake this office. * For if one man sin
against another, the judge shall judge herein ; but if a man
sin against the Lord, who shall intreat for him?' 1 Sam.
ii. 25. * There is not any daysman 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 wouldest not, but a body hast thou prepared
me; and lo, I come to do thy will ;' Heb. x. 5 — 9. By the
assumption of our nature into union with himself, in his own
divine person he became every way meet for the discharge
of this office, and undertakes it accordingly.
That which we inquire after at present, is, the glory of
Christ herein, and how we may behold that glory. And
there are three things wherein we may take a prospect of it.
1. In his susception of this office.
2. In his discharge of it.
3. In the event and consequence thereof, or what ensued
thereon.
In the susception of this office we may behold the glory
of Christ, 1. In his condescension. 2. In his love.
1 . We may behold this glory in his infinite condescen-
sion to take this office on him, and our nature to be his own
unto that end. It did not befall him by lot or chance ; it
was not imposed on him against his will ; it belonged not
unto him by any necessity of nature or condition, he stood
not in need of it ; it was no addition unto him ; but of his
own mind and accord he graciously condescended unto the
susception and discharge of it.
So the apostle expresseth it, Phil. ii. 5 — 8. ' Let this
mind be in you which was also in Christ Jesus, who being in
ON THE GLORY OF CHRIST. 413
the form of God, thought it not robbery to be equal with
God ; but made himself of no reputation, and took on him-
self the form of a servant, and was made in the likeness of
men ; and being found in fashion as a man, he humbled him-
self, and became obedient unto death, even the death of the
cross.'
It was the mind that was in Jesus Christ, which is pro-
posed unto our consideration and imitation. What he was
inclined and disposed unto from himself and his own mind
alone. And that in general which is ascribed unto him is
iKivwcrig, exinanition or self-emptying ; he emptied himself.
This the ancient church called his avjKaTaf^amg, 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 condescen-
sion in the Son of God, wherein he is exceedingly glorious
in the eyes of believers.
And 1 shall do these three things : 1. Shew in general
the greatness of his condescension. 2. Declare the especial
nature of it. And, 3. Take what view we are able of the
glory of Christ therein.
1. Such is the transcendent excellency of the divine na-
ture, that it is said of God, that * he dwelleth on high, and
humbleth himself to behold the things that are in heaven
and in the earth ;' Psal. cxiii. 5, 6. He condescends from
the prerogative of his excellency to behold, to look upon, to
take notice of, the most glorious things in heaven above, and
the greatest things in the earth below. All his respect unto
the creatures, the most glorious of them, is an act of infinite
condescension. And it is so on two accounts.
1. Because of the infinite distance that is between his
essence, nature, or being, and that of the creatures. Hence
* all nations before him, are as the drop of a bucket, and are
counted as the small dust of the balance ; yea, that they are
as nothing, that they are accounted unto him less than no-
thing 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 infi-
nite being and nothing ; nothing that should induce a regard
from the one unto the other. Wherefore the infinite, essen-
414 MEDITATIONS AND DISCOURSES
tiai greatness of the nature of God, with his infinite distance
from the nature of all creatures thereby, causeth all his deal-
ings with them to be in the way of condescension or hum-
bling himself. So it is expressed, Isa. Ivii. 15. ' Thus saith
the high and lofty one that inhabiteth 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 humble, and to
revive the heart of the contrite ones.' He is so the high and
lofty one, and so inhabiteth eternity, or existeth in his own
eternal being, that it is an act of mere grace in him, to take
notice of things below \ and therefore, he doth it in an 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 regard unto, what we respect and desire, it is that it may add
unto our satisfaction. So it is, so it must be, with every 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 dependance on God,
and in receiving blessed and glorious communications from
him. No rational creature, angel or man, can do, think,
act any thing, but it is all to add to their perfection and sa-
tisfaction, they are not self-sufficient. God alone wants no-
thing, stands in need of nothing, nothing can be added unto
him, seeing he * giveth unto all life, and breath, and all
things ;' Acts xvii. 25. The whole creation in all its excel-
lency cannot contribute one mite unto the satisfaction or
blessedness of God. He hath it all in infinite perfection
from himself and in his own nature ; our goodness extends
not unto him; * A man cannot profit God, as he may profit
his neighbour. If thou sinnest, what dost thou against him?
and if thy transgressions are multiplied, what dost thou unto
him V (God loseth nothing of his own self-sufficiency and
blessedness therein, by all this) * and if thou be righteous,
what givest thou unto him, or what receiveth he at thy hand?'
Job XXXV. 6 — 8. And from hence also it follows that all
God's concernment in the creation, is by an act of conde-
scension.
How glorious, then, is the condescension of the Son of
God in his susception of the office of mediation I For if
such be the perfection of the divine nature, and its dis-
ON THE GLORY OF CHRIST, 415
tance so absolutely infinite from the whole creation, and
if such be his self-sufficiency unto his own eternal blessed-
ness, as that nothing can be taken from him, nothing added
unto him, so that every regard in him unto any of the crea-
tures, is an act of self-humiliation and condescension from
the prerogative of his being and state ; what heart can con-
ceive, what tongue can express the glory of that condescen-
sion 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 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 con-
sist in a laying aside or parting with, or separation from, the
divine nature, so as that he should cease to be God, by
being man. The foundation of it lay in this, that * he was
in the form of God, and 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, dig-
nity, 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 tJie Jews
understood him, that when he said, * God was his Father, he
made himself equal with God.' For in his so saying, he as-
cribed unto himself equal power with the Father, as unto all
divine operations ; ' My father,' saith he, * worketh hitherto,
and I work ;' John v. 17, 18. And they by whom his divine
nature is denied, do cast this condescension of Christ quite
out of our religion, as that which hath no reality or substance
in it. But we shall speak of them afterward.
Being in this state, it is said that he ' took on him the
form of a servant, and was found in fashion as a man ;' ver. 7.
This is his condescension. It is not said, that he ceased to
416 MEDITATIONS AND DISCOURSES
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 testi-
fieth 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 ceased not to be God thereby ; in
his divine nature he was then also in heaven.
He who is God, can no more be not God, than he who is
not God can be God ; and our difference with the Socinians
herein is, we believe that Christ being God, was made man
for our sakes ; they say, that being only a man, he was made
a God for his own sake.
This, then, is the foundation of the glory of Christ in this
condescension, the life and soul of all heavenly truth and
mysteries; namely, that the Son of God becoming in time
to be what he was not, the Son of man, ceased not thereby
to be what he was, even the eternal Son of God. Where-
fore,
2. Much less did this condescension consist in the con-
version of the divine nature into the human, which was the
imagination of some of the Arians of old ; and we have yet
(to my own knowledge) some that follow them in the same
dotage. They say that the * Word which was in the begin-
ning/ 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 nature into the
human ; like what the Papists imagine in their transubstan-
tiation. So they say God was made man, his essence being
turned into that of a man.
But this no way belongs unto the condescension of
Christ. We may call it Ichabod, it hath no glory in it. It
destroys both his natures, and leaves him a person in whom
we are not concerned. For according unto this imagination,
that divine nature wherein he was in the form of God, did in
its own fprm cease to be, yea, was utterly destroyed, as
ON THE GLORY OF CHRIST. 417
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. Eutiches and those that
followed him of old, conceived that the two natures of Christ,
the divine and human, were mixed and compounded as it
were into one. And this could not be without an alteration
in the divine nature, for it would be made to be essentially
what it was not 5 for one nature hath but one and the same
essence.
But, as we said before, although the Lord Christ himself
in his person was made to be what he was not before, in that
our nature hereby was made to be his, yet his divine nature
was not so. There is in it neither * variableness nor shadow
of turning.' It abode the same in him in all its essential pro-
perties, actings, and blessedness, as it was from eternity. It
neither did, acted, nor suffered any thing, but what is proper
unto the Divine Being. The Lord Christ did and suffered
many things in life and death, in his own person, by his
human person, wherein the divine neither did, nor suffered
any thing at all ; although in the doing of them, his person
be denominated from that nature; so ' God purchased his
church with his own blood ;' Acts xx. 28.
4. It may then be said. What did the Lord Christ in this
condescension with respect unto his divine nature? The
apostle tells us, that he ' humbled himself, and made him-
self of no reputation;' Phil. ii. 7, 8. He veiled the glory of
his divine nature in ours, and what he did therein, so as that
there was no outward appearance or manifestation of it.
The world hereon was so far from looking on him as the
true God, that it believed him not to be a good man. Hence
they could never bear the least intimation of his divine na-
ture, supposing themselves secured from any such thing,
because they looked on him with their eyes to be a man, as
he was indeed, no less truly and really than any one of them-
selves. Wherefore, on that testimony given of himself,
' Before Abraham was, 1 am,' which asserts a pre-existence
from eternity in another nature than what they saw, they
VOL. XII. 2 E
418 MEDITATIONS AND DISCOURSES
were filled with rage, and ' took up stones to cast at him ;'
John viii. 58. And they give a reason of their madness,
John X. 33. namely, that ' he, being a man, should make
himself to be God.' This was such a thing, they thought,
as could never enter into the heart of a wise and sober man;
namely, that being so, owning himself to be such, he should
yet say of himself, that he was God. This is that which no
reason can comprehend, which nothing in nature can parallel
or illustrate, that one and the same person should be both
God and man. And this is the principal plea of the Soci-
nians 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 di-
vine person, he was * over all God blessed for ever ;' yet he
humbled himself for the salvation of the church unto the
eternal glory of God, to take our nature upon him, and to be
made man : and those who cannot see a divine glory in his
so doing, do neither know him, nor love him, nor believe in
him, nor do any way belong unto him.
So is it with the men of these abominations. Because
they cannot behold the glory hereof, they deny the founda-
tion of our religion, namely, the divine person of Christ.
Seeing he would be made man, he shall be esteemed by
them no more than a man. So do they reject that glory of
God, his infinite wisdom, goodness, and grace, wherein he is
more concerned than in the whole creation. And they dig
up the root of all evangelical truths, which are nothing but
branches from it.
It is true and must be confessed, that herein it is that
our Lord Jesus Christ is ' a stumbling-stone, and a rock of
oflPence' unto the world. If we should confess him only as
a prophet, a man sent by God, there would not be much
contest about him, nor opposition unto him. The Maho-
metans do all acknowledge it, and the Jews would not long-
deny it; for their hatred against him was, and is, solely be-
cause he professed himself to be God, and as such was be-
lieved on in the world. And at this day partly through the
insinuation of the Socinians, and partly from the efficacy of
th^ir own blindness and unbelief, multitudes are willing to
ON THE GLORY OF CHRIST. 419
grant him to be a prophet sent of God, who do not, who will
not, who cannot, believe the mystery of this condescension
in the susception of our nature, nor see the glory of it. But
take this away, and all our religion is taken away with it.
Farewell Christianity as unto the mystery, the glory, the
truth, the efficacy of it ; let a refined heathenism be esta-
blished 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 phan-
tasm or an appearance only. One of the first heresies
that pestered the church immediately after the days of
the apostles, was this, that all that was done or suffered
by Christ as a man, were not the acts, doings, or sufferings
of one that was truly and really a man, but an outward re-
presentation of things, like the appearance of angels in the
shape of men, eating and drinking under the Old Testament;
and suitably hereunto some in our days have spoken; name-
ly, 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 imaginary sal-
vation 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 di-
vine nature in the person of the Son, did b}'' an ineffable act
of his divine power and love, assume our nature into an in-
dividual subsistence in or with himself; that is, to be his
own, even as the divine nature is his. This is the infallible
foundation of faith even to them who can comprehend very
little of these divine mysteries. They can, and do believe,
that the Son of God did take our nature to be his own ; so
as that whatever was done therein, was done by him, as it is
with every other man. Every man hath human nature ap-
propriated unto himself by an individual subsistence; where-
by he becomes to be that man which he is, and not another;
or that nature which is common unto all, becomes in him to
be peculiarly his own, as if there were none partaker of it
but himself. Adam in his first creation, when all human
nature was in him alone, was no more that individual man
2 K 2
420 MEDITATIONS AND DISCOURSES
which he was, than every man is now the man that he is, by
his individual subsistence. So the Lord Christ taking that
nature which is common unto all, into a peculiar subsistence
in his own person, it becometh his, and he the man Christ
Jesus. This was the mind that was in him.
2. By reason of this assumption of our nature, with his
doing and suffering therein, whereby he was found in fashion
as a man, the glory of his divine person was veiled, and he
made himself of no reputation. This also belongs unto his
condescension, as the first general effect and fruit of it. But
we have spoken of it before.
3. It is also to be observed, that in the assumption of our
nature to be his own, he did not change it into a thing divine
and spiritual ; but preserved it entire in all its essential pro-
perties and actings. Hence it really did and suffered, was
tried, tempted, and forsaken as the same nature in any other
man might do and be. That nature, as it was peculiarly his,
and therefore he, or his person therein, was exposed unto all
the temporary evils which the same nature is subject unto
in any other person.
This is a short general view of this incomprehensible
condescension of the Son of God, as it is described by the
apostle, Phil. ii. 5 — 8. And this is that wherein in an es-
pecial manner we are to behold the glory of Christ by faith
whilst we are in this world.
But had we the tongue of men and angels, we were not
able in any j list measure to express the glory of this conde-
scension. 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 Chris-
tian religion, and the animating soul of all evangelical truth.
This carrieth the mystery of the wisdom of God, above the
reason or understanding of men and angels, to be the object
of faith and admiration only. A mystery it is that becomes
the greatness of God with his infinite distance from the
whole creation; which renders it unbecoming him that all
his ways and works should be comprehensible by any of his
creatures ; Job xi. 4, 5. 9. Rom. xi. 34 — 36.
He who was eternally in the form of God, that is, was
essentially so, God by nature, equally participant of the
ON THE GLORY OF CHllIST. 421
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 in-
crease the wonder of this mystery, because it was necessary
unto the end he designed, he so humbled himself in this
assumption of our nature, as to make himself of no reputa-
tion in this world ; yea, unto that degree, that he said of
himself, that he was a worm and no man, in comparison of
them who were of any esteem.
We speak of these things in a poor, low, broken manner ;
we teach them as they are revealed in the Scripture ; we
labour by faith to adhere unto them as revealed ; but when
we come into a steady, direct view and consideration of the
thing itself, our minds fail, our hearts tremble, and we can
find no rest, but in a holy admiration of what we cannot
comprehend. Here we are at a loss, and know that we shall
be so whilst we are in this world : but all the ineffable fruits
and benefits of this truth are communicated unto them that
do believe.
It is with reference hereunto, that that great promise
concerning him is given unto the church, Isa. viii- 14. * He
shall be for a sanctuary ;' (namely, unto all that believe, as
it is expounded, 1 Pet. ii. 8.) * but for a stone of stumbling,
and a rock of offence, even to them that stumble at the word,
being disobedient, vvhereunto also they were appointed.'
He is herein a sanctuary, an assured refuge unto all that
betake themselves unto him. What is it that any man in
distr.ess, 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 disconso-
lations, Heb. vi. 18. See the exposition of the place. Are
we, or any of us, burdened with a sense of sin ? Are we per-
plexed with temptations? Are we bowed down under the
oppression of any spiritual adversary ? Do we on any of
these accounts ' walk in darkness and have no light V One
view of the glory of Christ herein is able to support us and
relieve us.
422 MEDITATIONS AND DISCOURSES
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 v/ho thus emptied and humbled himself, who
so infinitely condescended from the prerogative of his glory
in his being and self-sufficiency, in the susception of our
nature for the discharge of the office of a mediator on our
behalf; will he not relieve us in all our distresses ? Will he
not do all for us we stand in need of, that we may be eter-
nally saved? Will he not be a sanctuary unto us?
Nor have we hereon any ground to fear his power ; for
by this infinite condescension to be a suffering man, he lost
nothing of his power as God omnipotent ; nothing of his
infinite wisdom or glorious grace. He could still do, all
that he could do as God from eternity. If there be any
thing therefore in a coalescency of infinite power, with infi-
nite condescension, to constitute a sanctuary for distressed
sinners, it is all in Christ Jesus. And if we see him not
glorious herein, it is because there is no light of faith in us.
This then is the rest wherewith we may cause the weary
to rest, and this is the refreshment. Herein is he ' a hiding-
place from the wind, and a covert from the tempest, as rivers
of water in a dry place, and as the shadow of a great rock
in a weary land.' Hereon he says, ' I have satiated the weary
soul, and have refreshed every sorrowful soul.' Under this
consideration it is, that in all evangelical promises and invi-
tations for coming to him, he is proposed unto distressed
sinners, as their only sanctuary.
Herein is he * a stone of stumbling, and a rock of offence
unto the unbelieving and disobedient, who stumble at the
word.' They cannot, they will not, see the glory of this con-
descension ; they neither desire nor labour so to do ; yea,
they hate it and despise it. Christ in it is 'a stone of stum-
bling, and a rock of offence' unto them. Wherefore they
choose rather utterly to deny his divine person, than allow
that he did thus abase himself for our sakes. Rather than
they will own this glory, they will allow him no glory. A
man they say he was, and no more, and this was his glory.
This is that principle of darkness and unbelief, which works
effectually at this day in the minds of many. They think
ON THE GLORY OF CHRIST. 423
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 re-
freshment unto their souls in any of their distresses : there-
fore do they deny his divine person. Here faith triumphs
against them ; it finds that to be a glorious sanctuary, which
they cannot at all discern.
But it is not so much the declaration or vindication of
this glory of Christ which I am at present engaged in, as an
exhortation unto the practical contemplation of it in a way
of believing. And I know that among many this is too
much neglected ; yea, of all the evils which I have seen in
the days of my pilgrimage now drawing to their close, there
is none so grievous as the public contempt of the principal
mysteries of the gospel among them that are called Chris-
tians. Religion in the profession of some men is withered
in its vital principles, weakened in its nerves and sinews,
but thought to be put off with outward gaiety and bravery.
^ But my exhortation is unto diligence in the contempla-
tion 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 divine person of Christ, as all Christians must
acknowledge. This we can never secure (as hath been de-
clared) if we see not his glory in this condescension : and
whoever reduceth his notions unto experience, will find that
herein .his faith stands or falls. And the principal duty of
our obedience is self-denial, with readiness for the cross.
Hereunto the consideration of this condescension of Christ
is the principal evangelical motive, and that whereinto our
obedience in it is to be resolved, as the apostle declares,
Phil. ii. 5 — 7. And no man doth deny himself in a due
manner, who doth it not on the consideration of the self-
denial of the Son of God. But a prevalent motive this is
thereunto. For what are the things wherein we are to deny
ourselves, or forego what we pretend to have a right unto ?
It is in our goods, our liberties, our relations, our lives.
And what are they, any, or all of them, in themselves, or
unto us, considering our condition, and the end for which
424 MEDITATIONS AND DISCOURSES
we were made? Perishing things, which, whether we will or
no, within a few days death will give us an everlasting sepa-
ration from. Things mider the power of a fever or an
asthma, &c. as unto our interest in them. But how incom-
parable 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 dis-
temper.
Herein then, I say, we may by faith behold the glory of
Christ, as we shall do it by sight hereafter. If we see no
glory in it, if we discern not that which is matter of eternal
admiration, we walk in darkness. It is the most ineffable
effect of divine wisdom and grace. Where are our hearts
and minds, if we can see no glory in it? I know in the con-
templation of it, it will quickly overwhelm our reason, and
bring our understanding into a loss : but unto this loss do
I desire to be brought every day ; for when faith can no
more act itself in comprehension, when it finds the object it
is fixed on, too great and glorious to be brought into our
minds and capacities, it will issue (as we said before) in holy
admiration, humble adoration, and joyful thanksgiving. In
and by its actings in them, doth it fill the soul with 'joy un-
speakable 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 repre-
sent his love, as the sole impelling and leading cause thereof.
Gal. ii. 20. 1 John iii. 16. Rev. i. 5.
Herein is he glorious, in away 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-
ON THE GLORY OF CHRIST. 425
compaiiying it, nothing but what is amiable and infinitely
refreshing. Now that we may take a view of the glory of
Christ herein by faith, the nature of it must be inquired
into.
1. The eternal disposing cause of the whole work wherein
the Lord Christ was engaged by the susception of this office,
for the redemption and salvation of the church, is the love
of the Father. Hereunto it is constantly ascribed in the
Scripture. And this love of the Father acted itself in his
eternal decrees, * before the foundation of the world,' Eph. i. 4.
and afterward in the sending of his Son to render it effectual ;
John iii. 16. Originally, it is his eternal election of a portion
of mankind to be brought unto the enjoyment of himself,
through the mystery of the blood of Christ, and the sancti-
fication of the Spirit; 2 Thess. ii. 13. 16. Eph. i. 4 — 9.
1 Pet. i. 2.
This eternal act of the will of God the Father, doth not
contain in it an actual approbation of, and complacency in,
the state and condition of those that are elected ; but only
designeth that for them on the account whereof they shall
be accepted and approved. And it is called his love on
sundry accounts.
1. Because it is an act suited unto that glorious excel-
lency of his nature, wherein he is love ; for ' God is love ;'
1 John iv. 8, 9. And the first egress of the divine proper-
ties must therefore be in an act of communicative love.
And whereas this election being an eternal act of the will
of God, can have no moving cause but what is in himself;
if we could look into all the treasures of the divine excel-
lencies, we should find none whereunto it could be so pro-
perly 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 profit and advantage, it is an act of love, and can have
no other cause. So is it with us in respect of eternal elec-
tion. There was nothing in us, nothing foreseen, as that
which from ourselves would be in us, that should any way
move the will of God untO this election: for whatever is
good in the best of men is an effect of it ; Eph. i. 4. Whereas
426 MEDITATIONS AND DISCOURSES
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 ef-
fectual ; John iii. 16. Jer. xxxi. 5. Eph. i. 3 — 6. 1 John iv.
8, 9. 16.
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 crea-
tures made in the image of God, and thereby in a state of
love with him. All that they were, had, or hoped for, were
effects of divine goodness and love. And the life of their
souls was love unto God. And a blessed state it was, pre-
paratory for the eternal life of love in heaven.
2. From this state they fell by sin, into a state of en-
mity v;ith God ; which is comprehensive of all miseries, tem-
poral and eternal.
3. Notwithstanding this woful catastrophe of our first
state, yet our nature on many accounts was recoverable unto
the enjoyment of God, as I have at large elsewhere declared.
4. In this condition, the first act of love in Christ to-
wards us, was in pity and compassion. A creature made in
the image of God, and fallen into misery, yet ctipable of re-
covery, is the proper object of divine compassion. That
which is so celebrated in the Scripture, as the bowels, the
pity, the compassion of God, is the acting of divine love to-
wards us, on the consideration of our distress and misery.
But all compassion ceaseth towards them whose condition is
irrecoverable. Wherefore, the Lord Christ pitied not the
angels that fell, because their nature was not to be relieved.
Of this compassion in Christ, see Heb. ii. 14 — 16. Isa.
Ixiii. 9.
5. As then we lay under the eye of Christ in our misery,
we were the objects of his pity and compassion; but as he
looketh on us as recoverable out of that state, his love work-
eth in and by delight. It was an inconceivable delight
OF THE GLORY OF CHRIST. 427
unto him to take a prospect of the deliverance of mankind
unto the glory of God, which is also an act of love. See this
divinely expressed, Prov. viii. 30, 31. as that place hath
been elsewhere explained.
6. If it be inquired, whence this 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 condi-
tion ? I say it did so, merely from the infinite love and good-
ness of his own nature, without the least procuring induce-
ment from us, or any thing in us ; 1 Pet. iii. 16.
7. In this his readiness, willingness, and delight, spring-
ing from love and compassion, the counsel of God concern-
ing the way of our recovery, is as it were proposed unto
him. Now this was a way of great difficulties and per-
plexities unto himself; that is, unto his person as it was to
be constituted. Unto the divine nature nothing is grievous,
nothing is difficult; but he was to have another nature,
wherein he was to undergo the difficulties of this way and
work. It was required of him, that he should pity us until
he had none left to pity himself when he stood in need of
it ; that he should pursue his delight to save us, until his
own soul was heavy and sorrowful unto death ; that he
should relieve us in our sufferings, by suffering the same
thino^s that we should have done. But he was not in the
least hereby deterred from undertaking this work of love
and mercy for us : yea his love rose on this proposal, like
the waters of a mighty stream against opposition. For
hereon he says, * Lo, I come to do thy will, O God ;' it is my
delight to do it ; Heb. x. 5 — 7. Isa. 1. 4 — 7.
8. Being thus inclined, disposed, and ready in the eter-
nal love of his divine person, to undertake the office of me-
diation, and the work of our redemption, a body was pre-
pared for him. In this body, or human nature made his
own, he was to make this love effectual in all its inclinations
and actings. It was provided for him unto this end, and
filled with all grace in a way unmeasurable, especially
with fervent love unto mankind. And hereby it became a
meet instrument to actuate his eternal love in all the fruits
of it.
9. It is hence evident, that this glorious love of Christ
428 MEDITATIONS AND DISCOURSES
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 pjrace 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 per-
son acts in and by his distinct natures according unto their
distinct essensial properties. And the acts of love in these
distinct natures, are infinitely distinct and different ; yet are
they all acts of one and the same person. So then, whether
that act of love in Christ which we would at any time con-
sider, 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 per-
formed in time by the gracious faculties and powers of that
nature, it is still the love of one and the selfsame person,
Christ Jesus.
It was an act of inexpressible love in him that he as-
sumed our nature; Heb. ii. 14. 17. But it was an act in
and of his divine nature only ; for it was antecedent unto
the existence of his human nature, which could not there-
fore concur therein. His laying down his life for us, was
an act of inconceivable love, 1 John viii. 6. 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 di-
vine person ; whence it is said that God laid down his life
for us, and purchased the church with his own blood.
This is that love of Christ wherein he is glorious, and
wherein we are by faith to behold his glory. A great part
of the blessedness of the saints in heaven, and their triumph
therein, consists in their beholding of this glory of Christ,
in their thankful contemplation of the fruits of it. See Rev.
V. 9, 10, &c.
The illustrious brightness wherewith this glory shines in
heaven, the all-satisfying sweetness which the view of it
gives unto the souls of the saints there possessed of glory,
are not by us conceivable, nor to be expressed. Here this
0\^ THE GLOUV OF CHRIST. 429
love passeth knowledoe, there we shall comprehend the di-
mensions 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 con-
templation of it, though it be but a little, a very little, a
small portion of it, that I can conceive ; and less than that
very little, that I can express. Yet may it be my duty to
excite not only myself, but others also, unto due inquiries
after it ; unto which end I offer the things ensuing.
1. Labour that your minds may continually be fitted and
preparedfor 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 con-
templation of the glory of the love of Christ ; yea, an ear-
nestness 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 man-
ner for this duty. The actions and communications of the
most, evidence what is the inward frame of their souls. They
rove up and down in their thoughts, which are continually
led by their affections into the corners of the earth. It is in
vain to call such persons unto contemplations of the glory
of Christ in his love. A holy composure of mind by virtue
of spiritual principles, an inclination to seek after refresh-
ment in heavenly things, and to bathe the soul in the foun-
tain of them, with constant apprehensions of the excellency
of this divine glory, are required hereunto.
2. Be not satisfied with general notions concerning the
love of Christ, which represent no glory unto the mind,
wherewith many deceive themselves. All who believe his
divine person, profess a valuation of his love, and think
them not Christians who are otherwise minded ; but they
have only general notions, and not any distinct conceptions
of it, and really know not what it is. To deliver us from
this snare, peculiar meditations on its principal concerns
are required of us. As,
430 MEDITATIONS AND DISCOURSES
1. Whose love it is; namely, of the divine person of
the Son of God. He is expressly called God, with respect
unto the exercise of this love, that we may always consider
whose it is, 1 John iii. 16. * Hereby we perceive the love of
God, because he laid down his life for us.'
2. By what ways and means this wonderful love of the
Son of God doth act itself; namely, in the divine nature,
by eternal acts of wisdom, goodness, and grace proper there-
unto ; and in the human, by temporary acts of pity or com-
passion, with all the fruits of them in doing and suffering
for us. See Eph. iii. 19. Heb. ii. 14, 15. Rev. i. 5.
S. What is the freedom of it as unto any defect on our
part ; 1 John iv. 10. It w^as hatred, not love, that we in our-
selves deserved, which is a consideration suited to fill the
soul with self-abasement, the best of frames in the contem-
plation 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 dis-
tinct prospect and admiration of these things, the soul may
walk in this paradise of God, and gather here and there a
heavenly flower, conveying unto it a sweet savour of this
love of Christ. See Cant. xi. 2 — 4.
Moreover, be not contented to have right notions of the
love of Christ in your minds, unless you can attain a gra-
cious taste of it in your hearts ; no more than you would be
to see a feast or banquet richly prepared and partake of
nothing of it unto your refreshment. It is of that nature
that we may have a spiritual sensation of it in our minds,
whence it is compared by the spouse to apples and flagons
of wine. We may taste that the Lord is gracious. And if
we find not a relish of it in our hearts, we shall not long
retain the notion of it in our minds. Christ is the meat,
the bread, the food of our souls. Nothing is in him of a
higher spiritual nourishment than his love, which we should
always desire.
In this love is he glorious ; for it is such as no creatures,
angels, or men could have the least conceptions of, before
its manifestation by its effects : and after its manifestation,
it is in this world absolutely incomprehensible.
ON THE GLORY OF CHRIST. 431
CHAP. VI.
The glory of Christ in the discharge of his mediatory office.
As the Lord Christ was glorious in the susceptiou 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 dis-
charge of his office, they * beheld his glory, the glory as of
the only-begotten of the Father ;' John i. 14. And that
when others could see neither ' form nor comeliness in him
that he should be desired ;' Psal. 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 suf-
fered 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 where-
unto he said, ' Lo, I come to do thy will, O God ; yea, thy
law is in my heart'), it was all on his own free choice or elec-
tion, and was resolved thereinto alone. It is our duty to
endeavour after freedom, willingness, and cheerfulness in all
our obedience. Obedience hath its formal nature from our
wills. So much as there is of our wills, in what we do to-
wards God, so much there is of obedience, and no more.
Howbeit we are antecedently unto all acts of our own wills,
obliged unto all that is called obedience. From the very
constitution of our natures, we are necessarily subject unto
the law of God. All that is left unto us, is a voluntary
compliance with unavoidable commands ; with him it was
not so. An act of his own will and choice preceded all
obligation as unto obedience. He obeyed because he
would, before because he ought. He said, 'Lo I come to
do thy will, O God,' before he was obliged to do that will.
By his own choice, and that in an act of infinite condescen-
sion and love, as we have shewed, he was ' made of a woman,'
and thereby 'made under the law.' In his divine person he
432 MEDITATIONS AND DISCOURSES
was Lord of the law, above it, no more obnoxious unto its
commands, than its curse. Neither was he afterward in
himself on his own account unobnoxious unto its curse,
merely because he was innocent, but also because he was
every way above the law itself, and all its force.
This was the original glory of his obedience. This wis-
dom, 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 administering that ordinance unto him;
but he replied, * Suffer it to be so now, for thus it becometh
us to fulfil all righteousness;* Matt. iii. 15. This I have
undertaken willingly of my own accord, without any need of
it for myself, and therefore will discharge it. For him who
was Lord of all universally, thus to submit himself to uni-
versal obedience, carrieth along with it an evidence of glo-
rious grace.
2. This obedience as unto the use and end of it, was not
for himself, but Tor us. We were obliged unto it and could
not perform it ; he was not obliged unto it any otherwise but
by a free act of his own will, and did perform it. God gave
him this honour, that he should obey for the whole church,
that by ' his obedience 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 abso-
lutely 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 tran-
scription 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 obedience that the holiness of
God in the law was therein, and therein alone in that one in-
stance, as unto human nature, fully represented.
4. He wrought out this obedience against all difficulties
and oppositions. For although he was absolutely free from
ON THE GLORY OF CHRIST., 43
o
that disorder which in us hath invaded oiir whole natures,
which internally renders all obedience difficult unto us, and
"perfect obedience impossible ; yet as unto opposition from
without in temptations, sufferings, reproaches, contradic-
tions, 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 expo-
sition of that place. But,
5. The glory of this obedience ariseth principally from
the consideration of the person, who thus yielded it unto
God. This was no other but the Son of God made man ;
God and man in one person. He who was in heaven, above
all. Lord of all, at the same time lived in the world in a con-
dition of no reputation, and a course of the strictest obe-
dience 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 con-
tinually conversant in all the duties of the worship of God.
He who was over the house, diligently observed the meanest
office of the house. He that made all men, in whose hand
they are all as clay in the hand of the potter, observed
amongst them the strictest rules of justice in giving unto
every one his due, and of charity, in giving good things
that were not so due. This is that which renders the obe-
dience of Christ in the discharge of his office, both myste-
rious and glorious.
2. Again, the glory of Christ is proposed unto us in what
he suffered in the discharge of the office which he had un-
dertaken. There belonged indeed unto his office, victory,
success, and triumph with great glory, Isa. Ixiii. 1 — 5. but
there were sufferings also required of him antecedently there-
unto. * 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 insufiiciency to conceive aright of them. Never any
one launched into this ocean with his meditations, but he
quickly found himself unable to fathom the depths of it ;
nor shall I here undertake an inquiry into them. I shall
only point at this spring of glory, and leave it under a veil.
We might here look on him as under the weight of the
VOL. XII. 2 F
434 MEDITATIONS AND DISCOURSES
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 supplica-
tions, when he was sorrow^ful unto the death, and began to
be amazed, in apprehensions of the things that were coming
on him ; of that dreadful trial which he was entering into ; we
might look upon him, conflicting with all the powers of dark-
ness, the rage and madness of men, suffering in his soul, his
body, his name, his reputation, his goods, his life; some of
these sufferings being immediate from God above, others
from devils and wicked men, acting according to the de-
terminate 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 generation? for
he was cut off from the land of the living : for the trans-
gression' (saith God) ' of my people was he smitten ;' Isa. liii.
8. But these things I shall not insist on in particular, but
leave them under such a veil as may give us a prospect into
them, so far as to fill our souls with holy admiration.
Lord ! What is man that thou art thus mindful of him,
and the son of man that thou visitest him? Who hath
known thy mind, or who hath been thy counsellor? 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! What shall we say unto these things ? that
God spared not his only Son, but gave him up unto death,
and all the evils included therein, for such poor, lost sinners
as we were ; that for our sakes the eternal Son of God
should submit himself unto all the evils that our natures
are obnoxious unto, and that our sins had deserved, that 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 dis-
pleasure of God. Death was that which he had deserved,
and immediate death was that which he looked for. In this
state the Lord Christ in the promise comes unto him, and
ON THE GLORY OF CHRIST. 435
says. Poor creature ! How woful is thy condition ! How
deformed is thy appearance ! What is become of the beauty,
of the glory of that image of God wherein thou wast created?
How hast thou taken on thee the monstrous shape and image
of Satan ! and yet thy present misery, thy entrance into dust
and darkness, is no way to be compared with what is to en-
sue. Eternal distress lies at the door. But yet look up
once more, and behold me, that thou mayest have some
glimpse of what is in the designs of infinite wisdom, love,
and grace. Come forth from thy vain shelter, thy hiding-
place. I will put myself into thy condition. I will undergo
and bear that burden of guilt and punishment, which would
sink thee eternally into the bottom of hell. I will pay that
which I never took ; and be made temporally a curse for
thee, that thou mayest attain unto eternal ble^edness. 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, * evi-
dently crucified before our eyes;' Gal. iii. L namely, in the
representation that is made of his glory, in the sufferings
he underwent for the discharge of the office he had under-
taken. Let us then behold him as poor, despised, perse-
cuted, reproached, reviled, hanged on a tree ; in all labour-
ing under a sense of the wrath of God due unto our sins.
Unto this end are they recorded in the gospel, read, preach-
ed, and represented unto us. But what can we see herein ?
what glory is in these things ? Are not these the thino-s
which all the world of Jews and Gentiles stumbled and took
offence at? Those wherein he was appointed to be a stone
of stumbling, and a rock of offence ? Was it not esteemed
a foolish thing to look for help and deliverance by the mise-
ries of another? To look for life by his death? The apo-
stle 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—6.
2 F 2
436 MEDITATIONS AND DISCOURSES
CHAP. VII.
The glory of Christ in his exaltation, after the accomplishment of the ivork
of mediation in this world.
We may in tlie next place behold the glory of Christ with
respect unto his office in the actings of God towards him,
which ensued on his discharge of it in this world, in his
own exaltation.
These are the two heads, whereunto all the prophecies
and predictions concerning Jesus Christ under the Old Tes-
tament are referred, namely, his sufferings, and the glory
that ensued thereon; 1 Pet. i. 11. 'All the prophets testified
beforehand of the sufferings of Christ, and the glory that
should follow.' So wdien he himself opened the Scriptures
unto his disciples, he gave them this as the sum of the doc-
trine contained in them ; ' Ought not Christ to have suf-
fered these things, and to enter into his glory?' Luke xxiv.
26. The same is frequently expressed 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 communi-
cate 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 me-
thod 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 mysti-
cal body must be conformed unto the head. In him, suf-
ferings 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 eter-
nal misery, is the method of that kingdom ; Luke xvi. 25.
These are the two springs of the salvation of the church ;
the two anointed ones, that stand before the Lord of the
whole earth ; from which all the golden oil, whereby the
ON THE GLORY OF CHRIST. 437
church is dedicated unto God and sanctified, doth flow.
This glory of Christ in his exaltation which followed on
his sufferings, is that which we now inquire into. And we
shall state our apprehensions of it in the ensuing observa-
tions.
1. This is peculiarly that glory which the Lord Christ
prays that his disciples may be where he is, to behold it.
It is not solely so, as it is considered absolutely ; but it is
that, wherein all the other parts of his glory are made ma-
nifest. It is the evidence, the pledge, the means of the ma-
nifestation of them all. As unto all the instances of his
glory before insisted on, there was a veil drawn over them
whilst he was in this world. Hence the most saw nothino-
of it, and the best saw it but obscurely. But in this glory
that veil is taken off, whereby the whole glory of his person
in itself, and in the work of mediation is most illustriously
manifested. When we shall immediately behold this glory,
we shall see him as he is. This is that glory whereof the
Father made grant unto him before the foundation of the
world, and wherewith he was actually invested upon his
ascension.
2. By this glory of Christ, I do not understand the es-
sential glory of his divine nature ; or his being absolutely
in his own person * over all, God blessed for ever;' but the
manifestation of this glory in particular, after it had been
veiled in this world under the * form of a servant," belongs
hereunto. The divine glory of Christ in his person be-
longs not unto his exaltation ; but the manifestation of it
doth so. It was not given him by free donation ; but the
declaration of it unto the church of angels and men after
his humiliation was so. He left it not whilst he was in this
world; but the direct evidence and 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 was from the beginning ; a ' great light to rule the
day.' To us he appears as a dark, useless meteor ; but
when he comes by his course to free himself from the lunar
interposition unto his proper aspect towards us, he mani-
fests again his native light and glory. So was it with the
438 MEDITATIONS AND DISCOURSES
divine nature of Christ, as we have before declared. He
veiled the glory of it by the interposition of the flesh, or
the assumption of our nature to be his own, with this addi-
tion, 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 infi-
nite lustre and beauty, which belongs unto the present ex-
altation of his person. And when those wlio beheld him
here as a poor, sorrowful, persecuted man, dying on the
cross, came to see him in all the infinite uncreated glories
of the divine nature, manifesting themselves in his person,
it could not 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 ineffable satisfac-
tion it would be unto them for evermore.
3. I do not understand absolutely the glorification of
the human nature of Christ ; that very soul and body
wherein he lived and died, suffered and rose again, though
that also be included herein. This also were a subject meet
for our contemplation, especially as it is the exemplar of
that glory which he will bring all those unto, who believe in
him. But because at present we look somewhat farther, I
shall observe only one or two things concerning it.
1. That very nature itself which he took on him in this
world, is exalted into glory. Some, under a pretence of
great 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 par-
take of flesh and blood, even as did the children. That he
hath forsaken that flesh and blood which he was made in
the womb of the blessed Virgin ; wherein he lived and died,
which he offered unto God in sacrifice, and wherein he rose
from the dead, is a Socinian fiction. What is the true na-
ture 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
ON THE GLORY OF CHRIST. 439
was on the earth, that he hath the same rational soul and
the same body, is a fundamental article of the Christian
faith.
2. This nature of the man Christ Jesus, is filled with all
the divine graces and perfections whereof a limited, created
nature is capable. It is not deified, it is not made a God ;
it doth not in heaven coalesce into one nature with the
divine by a composition of them ; it hath not any essential
property of the Deity communicated unto it, so as subjec-
tively to reside in it ; it is not made omniscient, omnipre-
sent, omnipotent; but it is exalted in a fulness of all divine
perfection ineffably above the glory of angels and men. It
is incomprehensibly nearer God than they all ; hath com-
munications from God, in glorious light, love, and power,
ineffably above them all. But it is still a creature.
For the substance of this glory of the human nature of
Christ, believers shall be made partakers of it ; for when we
see him as he is, we shall be like him : but as unto the de-
grees and measures of it, his glory is above all that we can
be made partakers of. * There is one glory of the sun, an-
other of the moon and stars ; and one star differeth from an-
other in glory,' as the apostle speaks, 1 Cor. xv. 45. 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, be-
tween the human nature of Christ, and what glorified be-
lievers do attain unto. But yet this is not that properly
wherein the glory of Christ in his exaltation, after his humi-
liation 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
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 explica-
tion and confirmation of this part of the present glorj'- of
Christy 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
440 MEDITATIOXS AND DISCOURSES
eternal approbation of his discharge of the office committed
unto him. Hence he is said * to sit at the rio;ht hand of God,'
or at ' the right hand of the ma.jesty on high.' That the glory
and dignity of Christ in his exaltation is singular, the highest
that can be given to a creature incomprehensible ; that he
is with respect unto the discharge of his office, under the
eternal approbation of God ; that, as so gloriously exalted,
he is proclaimed unto the whole creation, are all contained
in this expression.
3. Hereunto is added the full manifestation of his own
divine wisdom, love, and grace, in the work of mediation
and redemption of the church. This glory is absolutely sin-
gular and peculiar unto him. Neither angels or men have
the least interest in it. Here we see it darkly as in a glass :
above, it shines forth in its brightness to the eternal joy of
them who behold him.
This is that glory which our Lord Jesus Christ in an es-
pecial manner prayed that his disciples miglit behold. This
is that whereof we ought to endeavour a prospect by faith.
By faith, I say, and not by imagination. Vain and foolish
men having general notions of this glory of Christ, knowing
nothing of the real nature of it, have endeavoured to repre-
sent it in pictures and images with all that lustre and beauty
which the art of painting, with the ornaments of gold and
jewels, can give unto them. This is that representation of
the present glory of Christ, which being made and proposed
unto the imagination and carnal affections of superstitious
persons, carrieth such a 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.
This is the sole foundation of all our meditations herein.
The glory that the Lord Jesus Christ is in the real actual
possession of in heaven, can be no otherwise seen or appre-
hended in this world, but in the light of faith, fixing itself
on divine revelation. To behold this glory of Christ is not
an act of fancy or imagination. It doth not consist in fram-
ing unto ourselves the shape of a glorious person in heaven.
But the steady exercise of faith on the revelation and de-
scription made of this glory of Christ in the Scripture, is
the ground, rule, and measure, of all divine meditations
thereon.
ON THE GLORY OF CHRIST. 441
Hereon our duty it is, to call ourselves to an account, as
unto our endeavour after a gracious view of this glory of
Christ. When did v^^e steadfastly behold it? When had we
such a view of it as wherein our souls have been satisfied
and refreshed ? It is declared and represented unto us as
one of the chief props of our faith, as a help of our joy, as
an object of our hope, as a ground of our consolation, as
our greatest encouragement unto obedience and suffering.
Are our minds every day conversant with thoughts hereof?
Or do we think ourselves not much concerned herein ? Do
we look upon it, as that which is without us and above us,
as that which we shall have time enough to consider when
we come to heaven ? So is it with many. They care neither
where Christ is, nor what he is, so that one way or other
they may be saved by him. They hope, as they pretend,
that they shall see him and his glory in heaven, and that
they suppose to be time enough ; but in vain do they pre-
tend a desire thereof; in vain are their expectations of any
such thing. They who endeavour not to behold the glory
of Christ in this world, as hath been often said, 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? No-
thing 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 arisefrom, that is not resolved into, that prospect which
we have of the glory of Christ in this world by faith, is mere
fancy and imagination.
Our constant exercise in meditation on this glory of
Christ will fill us with joy on his account, which is an effec-
tual motive unto the duty itself. We are for the most part
selfish, and look no farther than our own concernments. So
we may be pardoned and saved by him, we care not much how
it is with himself, but only presume it is well enough. We
find not any concernment of our own therein. But this
frame is directly opposite unto the genius of divine faith
and love. For their principal actings consist in preferrinf>-
Christ above ourselves ; and our concerns in him, above all
our own. Let this then stir us up unto the contemplation
442 MEDITATIONS AND DISCOURSES
of this glory. Who is it that is thus exalted over all ? Who
is thus encompassed with glory, majesty, and power? Who
is it that sits down at the right hand of the majesty on high,
all his enemies being made his footstool ? Is it not he, who
in this world was poor, despised, persecuted, and slain, all
for our sakes? Is it not the same Jesus who loved us, and
gave himself for us, and washed us in his own blood ? So
the apostle told the Jews, that the same ' Jesus whom they
slew and hanged on a tree, God had exalted with his right
hand to be a Prince and 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 pre-
tended, proceeds from a hatred unto his person ; let men
make themselves drunk with the blood of his saints, we have
this to oppose unto all their attempts, unto our supportment,
namely, what he says of himself; ' Fear not; I am the first
and the last : he thatliveth 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.
CHAP. VIIL
Representations of ike glorij of Christ under the Old Testament.
It is said of our Lord Jesus Christ, that ' beginning at Moses
and all the prophets, he declared unto his disciples in all the
Scripture the things concerning himself;' Luke xxiv. 27. It
is therefore manifest that Moses and the prophets, and all
ON THE GLORY OF CHRIST. 443
the Scriptures, do give testimony unto him, and his glory.
This is the line of life and light, which runs through the
whole Old Testament; without the conduct whereof we
can understand nothing aright therein : and the neglect
hereof, is that which makes many as blind in reading the
books of it, as are the Jews, the veil being upon their minds.
It is faith alone, discovering the glory of Christ, that can
remove that veil of darkness which covers the minds of men
in reading the Old Testament, as the apostle declares, 2 Cor.
iii. 14 — 16. I shall therefore consider briefly some of those
ways and means whereby the glory of Christ was represented
unto believers under the Old Testament.
1. It was so in the institution of the beautiful worship
of the law, with all the means of it. Herein have they the
advantage above all the splendid ceremonies that men can
invent, in the outward worship of God ; they were designed
and framed in divine wisdom to represent the glory of Christ
in his person and his office. This nothing of human inven-
tion can do, or once pretend unto. Men cannot create mys-
teries, nor can give unto any thing natural in itself, a mys-
tical sio-nification. But so it was in the old divine institu-
tions. What were the tabernacle and temple ? What was
the holy place with the utensils of it ? What was the oracle,
the ark, the cherubims, the mercy-seat placed therein?
What was the high-priest in all his vestments and adminis-
trations ? What were the sacrifices, and annual sprinkling
of blood in the most holy place? What was the most whole
system of their religious worship ? Were they any thing but
representations of Christ in the glory of his person and his
office ? They were a shadow, and the body represented by
that shadow, was Christ. If any would see how the Lord
Christ w^as in particular foresignified 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 insist upon it. The sum is,
' Moses was faithful in all the house of God, for a testimony
of those things which were to be spoken afterward ;' Heb.
iii. 5. All that Moses did in the erection of the tabernacle,
and the institution of all its services, was but to give an an-
tecedent testimony by way of representation, unto the things
of Christ that were afterward to be revealed. And that
444 MEDITATIONS AND DISCOURSES
also was the substance of the ministry of the prophets ;
1 Pet. i. 11, 12. The dark apprehensions of the glory of
Christ, which by these means they obtained, were the life of
the church of old.
2. It was represented in the mystical account which is
given us of his communion with his church in love and
grace. As this is intimated in many places of Scripture,
so there is one entire book designed unto its declaration.
This is the divine Song of Solomon, who was a type of Christ,
and a penman of the Holy Ghost therein. A gracious re-
cord 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 him-
self to have somewhat profited in the experience of the mys-
tery of a blessed intercourse and communion with Christ,
when the expressions of them in that holy dialogue, do give
light and life unto his mind, and efficaciously communicate
unto him an experience of their power. But because these
things are little understood by many, the book itself is much
neglected if not despised. Yea, to such impudence have some
arrived, in foaming out their own shame, as that they have
ridiculed the expressions of it; but we are foretold of such
mockers in the last days, that should walk after their own
ungodly lusts ; they are not of our present consideration.
The former instance of the representations of the glory
of Christ in their institutions of outward worship, with this
record of the inward 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 di-
vine complacency, what ardency of affection, and diligence
in attendance unto the means of enjoying communion with
him, this discovery of the glory of Christ wrought in the
souls of them that did believe, is emphatically expressed in
that discourse. A few days, a few hours spent in the frame
characterized in it, is a blessedness excelling all the trea-
sures 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.
ON THE GLORY OF CHRIST. 445
3. It was so represented and made known under the Old
Testament in his personal appearances on various occasions
unto several eminent persons, leaders of the church in their
generations. This he did as a * prseludium' to his incarnation.
He was as yet God only ; but appeared in the assumed shape
of a man, to signify what he would be. He did not create a
human nature, and unite it unto himself for such a season ;
only by his divine power he acted the shape of a man com-
posed of what etherial substance he pleased, immediately
to be dissolved. 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 dwelt with the church,
under the Old Testament from first to last, in so doing he
constantly assumes unto himself human aftections, to inti-
mate that a season would come when he would immediately
act in that nature. And, indeed, after the fall there is no-
thing spoken of God in the Old Testament, nothing of his
institutions, nothing of the way and manner of dealing with
the church, but what hath respect unto the future incarna-
tion of Christ. And it had been absurd to bring in God
under perpetual anthropopathfes, as grieving, repenting,
being angry, well pleased, and the like, were it not but that
the divine person intended, was to take on him the nature
wherein such affections do dwell.
4. It was represented in prophetical visions. So the
apostle affirms that the vision which Isaiah had of him, was
when he saw his glory; John xii. 41. And it was a blessed
representation thereof. For his divine person being exalted
on a throne of glory, * his train filled the temple.' The whole
train of his glorious grace filled the temple of his body.
This is the true tabernacle which God pitched, and not
man. The temple which was destroyed, and which he raised
again in three days, wherein dwelt the fulness of the God-
head ; Col. i. 9. This glory was now presented unto the view
of Isaiah, chap. vi. 1 — 3. which filled him with dread and
astonishment. But from thence he was relieved, by an act
of the ministry of that glorious one, taking away his ini-
quity by a coal from the altar, which typified the purifying
efficacy of his sacrifice. This was food for the souls of be-
lievers : in these and on the like occasions, did the whole
446 MEDITATIONS AND DISCOURSES
church lift up their voice in that holy cry, ' Make haste our
beloved, and be thou like to a roe, or to a young hart, on the
mountain of spices.'
Of the same nature was his glorious appearance on mount
Sinai at the giving of the law, Exod. xix. For the descrip-
tion thereof by the psalmist, Psal. l^^viii. 17, 18. is applied
by the apostle unto the ascension of Christ after his resur-
rection ; Eph. iv. 8 — 11. Only as it was then full of out-
ward terror, because of the giving of the fiery law, it was
referred unto by the psalmist, as full of mercy, with respect
unto his accomplishment of the same law. His giving of it
was as death unto them concerned, because of its holiness,
and the severity of the curse wherewith it was attended ;
his fulfilling of it was life, by the pardon and righteousness
which issued from thence.
5. The doctrine of his incarnation, whereby he became
the subject of all that glory which we inquire after, was
revealed, although not so clearly as by the gospel, after the
actual accomplishment of the thing itself. In how many
places this is done in the Old Testament, I have elsewhere
declared ; at least I have explained and vindicated many of
them (for no man can presume to know them all), Vindic.
Evangel. One instance, therefore, shall here suffice ; and this
is that of the same prophet Isaiah, chap. ix. 6, 7. * Unto us
a child is born, unto us a son is given: and the government
shall be upon his shoulder : and his name shall be called
Wonderful, Counsellor, the mighty God, the everlasting
Father, the Prince of Peace. Of the increase of his govern-
ment and peace there shall be no end, upon the throne of
David, and upon his kingdom, to order it, and establish it
with judgment and justice from henceforth and for ever. The
zeal of the Lord of hosts will perform this.' This one testi-
mony is sufficient to confound allJews, 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 dark-
ness in the minds of them unto whom it was then made. For
although they might and did acquiesce in the truth of the
revelation, yet they could frame to themselves no notions of
the way or manner of its accomplishment. But now, when
every word of it is explained, declared, and its mystical
ON THE GLORY OF CHRIST. 447
sense visibly laid open unto us in the gospel, and by the ac-
complishment exactly answering every expression in it, it is
judicial blindness not to receive it. Nothing but the satani-
cal pride of the hearts of men, which will admit of no effects
of infinite wisdom, but what they suppose they can compre-
hend, can shut their eyes against the light of this truth.
6. Promises, prophecies, predictions, concerning his per-
son, his coming, his office, his kingdom, and his glory in
them all, with the wisdom, grace, and love of God to the
church in him, are the line of life, as was said, which runs
through all the writings of the Old Testament, and takes up
a great portion of them. Those were the things which he ex-
pounded unto his disciples out of Moses and all the pro-
phets. Concerning these things he appealed to the Scrip-
tures 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 veil of
blindness is over our minds. Nor can we read, study, or
meditate on the writings of the Old Testament unto any ad-
vantage, 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
therein. For such allusions are exceedingly suited to let in
a sense into our minds of those things which we cannot dis-
tinctly comprehend. And there is an infinite condescension
of divine wisdom 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 creatures, which unto our senses re-
represent that excellency which is spiritually in him, are
innumerable. So he is called the rose, for the sweet savour
of his love, grace, and obedience ; the lily, for his gracious
beauty and amiableness; the pearl of price, for his worth,
for to them that believe he is precious ; the vine, for his
fruitfulness; the lion, for his power; the lamb, for his meek-
ness 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
448 MEDITATIONS AND DISCOURSES
concerning the glory of Christ; but only to give a little light
unto the words of the evangelist, that he ' opened unto his
disciples out of Moses and all the prophets the things which
concerned himself;' and to stir up our own souls unto a con-
templation of them as contained therein.
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
concerning the whole dispensation of the Holy Spirit. Here
therefore it must have no place amongst those many other
things which offer themselves unto our contemplation, as
part of this glory, or intimately belonging thereunto. I
shall insist briefly on three only, which cannot be reduced
directly unto the former heads.
And the first of these is. That intimate conjunction that
is between Christ and the church; whence it is just and
equal in the sight of God, according unto the rules of his
eternal righteousness, that what he did and suffered in the
discharge of his office, should be esteemed, reckoned, and
imputed unto us, as unto all the fruits and benefits of it, as
if we had done and suffered the same things ourselves. For
this conjunction of his with us, was an act of his own mind
and will, wherein he is ineffably glorious.
The enemies of the glory of Christ and of his cross, do
take this for granted, that there ought to be such a con-
junction between the guilty person and him that suffers for
him, as that in him the guilty person may be said in some
sense to undergo the punishment himself. But then they
affirm, on the other hand, that there was no such 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. iii. cap. 3. The
falseness of this latter assertion, and the gross ignorance of
ON THE GLORY OF CHRIST. 449
the Scripture, under a pretence of subtilty in them that
make it, will evidently appear in our ensuing discourse.
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 suffer for the unjust? Where is divine
righteousness herein? For it was an act of God, ' the Lord
hath laid on him the iniquities of us all ;* Isa. liii. 6. The
equity hereof, with the grounds of it, must be here a little
inquired into.
First of all, it is certain, that all the elect, the whole
church of God, fell in Adam, under the curse due to the
transgression of the law. It is so also, that in this curse,
death both temporal and eternal was contained. This curse
none could undergo and be saved. Nor was it consistent
with the righteousness, or holiness, or truth of God, that
sin should go unpunished. Wherefore there was a neces-
sity, 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 di-
vine dispensation, is the foundation of Christian religion,
yea, of all supernatural revelation contained in the Scrip-
ture. This was first intimated in the first promise ; and
afterward explained and confirmed in all the institutions of
the Old Testament. For although in the sacrifices of the
law, there was a revival of the greatest and most fundamen-
tal principle of the law of nature, namely, that God is to be
worshipped with our best ; yet the principal end and use of
them, was to represent this translation of punishment from
the offender unto another, who was to be a sacrifice in his
stead.
The reasons of the equity hereof, and the unspeakable
glory of Christ herein, is what we now inquire into. And I
shall reduce what ought to be spoken hereunto, to the en-
suing heads.
1. It is not contrary unto the nature of divine justice;
VOL. XII. 2 G
450 MEDITATIONS AND DISCOURSES
it doth not interfere with the principles of nalural light in
man, that in sundry cases some persons should suffer pu-
nishment for the sins and offences of others.
I shall at present give this assertion no other confirma-
tion, 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. ' Visiting
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 father's sins ; for the
worst of sinners must not be dealt unjustly withal : but they
must be so if they are punished for their father's sins, and
it be absolutely unlawful that any one should be punished
for the sin of another.
So the church affirms ; * Our fathers have sinned, and
are not; and we have borne their iniquities;' Lam. v. 11.
And so it was ; for in the Babylonish captivity God pu-
nished the sins of their forefathers, especially those com-
mitted in the days of Manasses ; 2 Kings xxiii. 26, 27.
As afterward in the final destruction of that church and
nation, God punished in them the guilt of all bloody perse-
cutions from the beginning of the world ; Luke xi. 50, 51.
So Canaan was cursed for the sin of his father; Gen.
ix. 25. Saul's seven sons were put to death for their father's
bloody cruelty; 2 Sam. xxi. 8. 14. For the sin of David,
seventy thousand of the people were destroyed by an angel,
concerning whom he said, ' It is I that have sinned and
done evil, these sheep what have they done?' 2 Sam. xxiv.
15. 17. See also 1 Kings xxi. 29. So was it with all the
children or infants that perished in the flood, or in the con-
flagration 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
reason of it ; and this is a peculiar conjunction between them
CfN THE GLORY OF CHRIST. 451
who sin, and those who are punished for their sins. And
two things belong unto this conjunction. 1. Especial re-
lation. 2. Especial mutual interest.
1. There is an especial relation required unto this trans-
lation of punishment. Such as that between parents and
children, as in most of the instances before given; or oe-
tween a king and subjects, as in the case of David. Hereby
the persons sinning, and those suffering, are constituted
one body, wherein if one member offend, another may
justly suffer : the back may answer for what the hand
takes away.
2. It consists in mutual interest. Those whose sins are
punished in others, have such an interest in them, as that
their being so, is a punishment unto themselves. There-
fore are such sinners threatened with the punishment and
evils that shall befall their posterity or children for their
sakes, which is highly penal unto themselves ; Numb. xiv.
33. 'Your children shall wander in the wilderness forty
years, and bear your whoredoms.' The punishment due to
their sins is in part transferred unto their children, and
therein did the sting of their own punishment also consist.
3. There is a greater, a more intimate conjunction, a
nearer relation, a higher mutual interest between Christ and
the church, than ever was or can be between any other per-
sons or relations in the world, whereon it became just and
equal in the sight of God, that he should suffer for us, and
that what he did and suffered should be imputed unto us,
which is farther to be cleared.
There neither is nor can be, any more than a threefold
conjunction between divers distinct persons. The first is
natural, the second is moral, whereunto I refer that which is
spiritual or mystical ; and the third federal, by virtue of
mutual compact. In all these ways is Christ in conjunction
with his church, and in every one of them, in a way singular
and peculiar.
1. The first conjunction of distinct persons is natural.
God hath made all mankind ' of one blood ;' Acts xvii. 26.
Whereby there is a cognation and alliance between them
all. Hence every man is every man's brother or neighbour,
unto whom loving-kindness is to be shewed ; Luke x. 36.
2g 2
452 MEDITATIONS AND DISCOURSES
And this conjunction was between Christ and the church;
as the apostle declares, Heb. ii. 14, 15. * Forasmuch as the
children are partakers of flesh and blood, he also himself
likewise took part of the same ; that through death he might
destroy him that had the power of death, that is, the devil ;
and deliver them who through fear of death were all their
lifetime subject to bondage.' Hence 'both he that sancti-
fieth, 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, par-
takers 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 communi-
cating to every one his subsistence in the same nature, pre-
vents 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 na-
ture 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,
namely, that in our nature taken to be his own, he might do
and suffer what was to be done and suffered for the church ;
so it is added in the text ; * That by death he might destroy
him who had the power of death ; and deliver them who through
fear of death were subject to bondage.' This was the only
ON THE GLORY OF CHRIST. 453
end of his conjunction in nature with the church ; and this
puts the case between him and it, at a vast distance from
what is or may be between other men.
It is a foolish thing to argue, that because a mere parti-
cipation of the same nature among men, is not sufficient to
warrant the righteousness of punishing one for another; that,
therefore, the conjunction in the same nature betwixt Christ
and the church, is not a sufficient and j-ust foundation of his
suffering for us, and in our stead ; for by an act of his own
will and choice, he did partake of our nature, and that for
this very end, that therein he might suffer for us, as the Holy
Ghost expressly declares. Amongst others there neither is
nor can be any thing of this nature, and so no objection
from what is equal or unequal amongst them, can arise
against what is equal between Christ and the church. And
herein is he glorious and precious unto them that believe, as
we shall see immediately.
2. There is a 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 between a husband and wife, which is moral and
real also. That there is such a conjunction between Christ
and his church, the Scripture plentifully declares, as also
that it is the foundation of the equity of his suffering in its
stead. So speaks the apostle, Eph. v. 25 — 32. * Husbands love
your wives, even as Christ also loved the church,' that is, his
wife, the bride, the lamb's wife, ' and gave himself for it,' &c.
Being the head and husband of the church, which was to be
sanctified and saved, and could be so no otherwise but by
his blood and sufferings, he was both meet so to suffer, and
it was righteous also that what he did and suffered should
be imputed unto them for whom he both did it, and suffered.
Let the adversaries of the glory of Christ assign any one
instance of such a conjunction, union, and relation between
any amongst mankind, as is between Christ and the church,
and they may give some countenance unto their cavils against
his obedience and sufferings in our stead, with the imputa-
tion of what he did and suffered unto us. But the glory of
Christ is singular herein, and as such it appears unto them
454 MEDITATIONS AND DISCOURSES
by whom the mystery of it is in any measure spiritually ap-
prehended.
But yet it will be said, that this mystical conjunction of
Christ W'ith his church is consequential unto what he did
and suffered for it; for it ensues on the conversion of men
unto him. For it is by faith that we are implanted into him.
Until that be actually wrought in us, we have no mystical
conjunction with him. He is not a head, or a husband
unto unregenerate, unsanctified, unbelievers, whilst they
continue so to be ; and such was the state of the whole
church when Christ suffered for us; Rom. v. 8. Eph. ii. 5.
There was, therefore, no such mystical conjunction between
him and the church, as to render it meet and equal that he
should suffer in its stead. Wherefore, the church is the
effect of the work of redemption, that which rose out of it,
which was made and constituted by it; and cannot be so
the object of it, as that which was to be redeemed by virtue
of an antecedent conjunction with it. 1 answer,
1. Although this mystical conjunction is not actually
consummate without an actual participation of the Spirit of
Christ, yet the church of the elect was designed antece-
dently unto all 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. 13, ' 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 de-
signed to be upon his service. So was the church designed
to be the spouse of Christ in the counsel of God, whereon
he loved her, and gave himself for her.
Hence, in the work of redemption the church was the
object of it, as designed to be the spouse of Christ; and the
effect of it, inasmuch as that thereby it was made meet for
the full consummation of that alliance ; as the apostle ex-
pressly declares, Eph. v. 25 — 27.
2. Antecedently unto all that the Lord Christ did and
suffered for the church, there was a supreme act of the will
of God the Father, giving all the elect unto him, intrusting
them with him, to be redeemed, sanctified, and saved; as him-
self declares, John xvii. 6.9.x. 14 — 16. And on these grounds
ON THE GLORY OF CHRIST. 455
this mystical conjunction between Christ and the church
hath its virtue and efficacy before it be actually consummate.
3. 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 concerned, 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 to be surety of the new covenant in
behalf of the church, Heb. vii. 22. and thereon tendered
himself unto God to do and suffer for them, in their stead,
and on their behalf, whatever was required, that they might
be sanctified and saved. These things I have treated of at
large elsewhere, as containing a great part of the mystery
of the wisdom of God in the salvation of the church. Here,
therefore, I do only observe, that this is that whereby the
mystical conjunction that was between Christ and the
church, whereon it was meet, just, and equal in the sight of
God, that what he did and suffered should be imputed unto
us, is completed.
These are some of the foundations of that mystery of
transmitting the sins of the church, as unto the guilt and
punishment of them, from the sinners themselves unto
another, every way innocent, pure, and righteous in himself,
which is the life, soul, and centre of all Scripture revelations.
And herein is he exceedingly glorious, and precious unto
them that believe. No heart can conceive, no tongue can
express the glory of Christ herein. Now because his in-
finite condescension and love herein have been spoken to
before, I shall here only instance its greatness in some of
its effects.
1. It shines forth in the exaltation of the righteousness
of God in the forgiveness of sins. There is no more ade-
quate 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
456 MEDITATIONS AND DISCOURSES
of God are sinners ; they were so in Adam ; they have beea
and are so in themselves. What doth become the justice
of God to do thereon? Shall it dismiss them all unpunish-
ed? Where then is that justice which spared not the angels
who sinned, nor Adam at the first? Would this procedure
have any consonancy thereunto, be reconcilable unto it?
Wherefore, the establishment of the righteousness of God
on the one hand, and the forgiveness of sin on the other,
seem so contradictory, as that many stumble and fall at it
eternally. See Rom. x. 3, 4.
But in this interposition of Christ, in this translation of
punishment from the church unto him, by virtue of his con-
junction therewith, there is a blessed harmony between the
righteousness of God, and the forgiveness of sins ; the ex-
emplification whereof, is his eternal glory. * O blessed
change! O sweet permutation!' as Justin Martyr speaks.
By virtue of his union with the church, which of his own
accord he entered into, and his undertaking therein to an-
swer 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 exaltation of his justice, as well as of his grace
and mercy; Rom. iii. 24 — 26.
Herein is he glorious in the sight of God, angels, and
men. In him there is at the same time, in the same divine
actings, a glorious resplendency of justice and mercy; of
the one in punishing, of the other in pardoning. The ap-
pearing inconsistency between the righteousness of God
and the salvation of sinners, wherewith the consciences of
convinced persons are exercised and terrified, and which is
the rock 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 mani-
fested ; and through his triumph, grace and mercy, are ex-
erted to the utmost. This is that glory which ravisheth the
hearts, and satiates the souls of them that believe. For what
can they desire more, what is farther needful unto the rest
and composure of their souls, than at one view to behold
God eternally well pleased in the declaration of his righte-
ousness, and the exercise of his mercy, in order unto their
salvation ? In due apprehensions hereof, let my soul live ;
ON THE GLORY OF CHRIST. 457
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 per-
fectly fulfilled and accomplished. That it should be so,
was absolutely necessary from the wisdom, holiness, and
righteousness of him, by whom it was given. For what
could be more remote from those divine perfections, than
to give a law, which never was to be fulfilled in them unto
whom it was given, and who were to have the advantages of
it? This could not be done by us ; but through the obe-
dience of Christ, by virtue of this his mystical conjunction
with the church, the law was so fulfilled in us by being ful-
filled for us, as that the glory of God in the giving of it,
and annexing eternal rewards unto it, is exceedingly exalted.
See Rom. viii. 3, 4,
This is that glory of Christ whereof one view by faith,
will scatter all the fears, answer all the objections, and
give relief against all the despondencies of poor, tempted,
doubting souls ; and an anchor it will be unto all believers,
which they may cast within the veil, to hold them firm and
steadfast, in all trials, storms, and temptations in life and
death.
CHAP. X.
The glory of Christ in the communication of himself unto believers.
Another instance of the glory of Christ, which we are to
behold here by faith, and hope that we shall do so by sight
hereafter, consists in the mysterious communication of him-
self and all the benefits of his mediation, unto the souls of
them that do believe, to their present happiness and future
eternal blessedness.
Hereby he becomes theirs as they are his ; which is the
life, the glory, and consolation of the church ; Cant. vi. 3. ii.
16. iii. 10. He and all that he is being appropriated unto them
458 MEDITATIONS AND DISCOURSES
by virtue of their mystical union. There is, there must be,
some ground, formal reason, and cause of this relation between
Christ and the church, whereby he is theirs, and they are
his ; he is in them, and they in him ; so as it is not between
him and other men in the world.
The apostle, speaking of this communication of Christ
unto the church, and the union between them, which doth
ensue thereon, affirms that it is a great mystery ; for * 1 speak,'
saith he, 'concerning Christ and the church ;' Eph. v. 32.
I shall very briefly inquire into the causes, ways, and
means of this mysterious communication, whereby he is
made to be ours, to be in us, to dwell with us, and all the
benefits of his mediation to belong unto us. For, as was
said, it is evident that he doth not thus communicate him-
self unto all by natural necessity, as the sun gives light
equally unto the whole world ; nor is he present with all by
a ubiquity of his human nature ; nor, as some dream, by a
diffusion of his rational soul into all ; nor doth he become
ours by a carnal eating of him in the sacrament ; but this
mystery proceeds from, and depends on, other reasons and
causes, as we shall briefly declare.
But yet, before I proceed to declare the way and manner
whereby Christ communicateth himself unto the church, I
must premise something of divine communications in gene-
ral, 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 ori-
ginally, essentially, infinitely in God. And in them, with
the other perfections of his nature, consisted his essential
glory.
2. The old creation was a communication of being and
goodness by almighty power, directed by infinite wisdom,
unto all things that were created for the manifestation of
that glory. This was the first communication of God unto
any thing without himself, and it was exceeding glorious.
See Psal. xix. 1. Rom. i. 21. 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
ON THE GLORY OF CHRIST. 459
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 sub-
sistence doth depend. Yet,
4. In this mutual dependency on, and supplies unto,
one another, they all depend on, and are influenced from,
God himself, the eternal fountain of being, power, and good-
ness. *He hears the heavens;' and in the continuation of
this order, by constant divine communication of being, good-
ness and power, unto all things, God is no less glorified than
in the first creation of them ; Acts xiv. 15 — 17. xvii. 24 — 29.
5. This glory of God is visible in the matter of it, and
is obviated unto the reason of mankind ; for from his works
of creation and providence they may learn his eternal power
and Godhead, wherein he is essentially glorious.
6. But by this divine communication God did not intend
only to glorify himself in the essential properties of his na-
ture, 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 im-
mediate operation in the creation was from the Son, the
power and wisdom of the Father; John i. 1 — 3. Col. i. 16.
Heb. i. 3. And as upon the first production of the mass of
the creation, it was under the especial care of the Spirit of
God to preserve and cherish it, unto the production of all
distinct sorts of creatures ; Gen. i. 2. so in the continuance
of the whole there is an especial operation of the same Spirit
in all things. Nothing can subsist one moment by virtue
of the dependance which all things have on one another,
without a continual emanation of power from him. See Psal.
civ. 29, 30.
By these divine communications in the production and
preservation of the creature, doth God manifest his glory,
and by them alone in the way of nature he doth so ; and
without them, although he would have been for ever essen-
460 MEDITATIONS AND DISCOURSES
tially glorious, yet was it impossible that his glory should
be known unto any but himself. Wherefore, on these divine
communications doth depend the whole manifestation of the
glory of God. But 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
originally in God, in the divine nature, and that infinitely
and essentially. In them is God eternally or essentially
glorious, and the whole design of the new creation was to
manifest his glory in them, by external communications of
them and from them.
2. The first communication of, and from these things,
is made unto Christ, as the head of the church. For in the
first place, it pleased God that in him should all the ful-
ness of these things dwell, so as that the whole new crea-
tion 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 reposi-
tory and treasury of all that goodness, grace, life, light,
power, and mercy, which were necessary for the constitu-
tion and preservation of the new creation. They were to
be laid up in him, to be hid in him, to dwell in him ; and
from him to be communicated unto the whole mystical body
designed unto him, that is, the church. And this is the first
emanation of divine power and wisdom for the manifestation
of his glory in the new creation. This constitution of
Christ as the head of it, and the treasuring up in him, "all
that was necessary for its production and preservation,
wherein the church is chosen and preordained 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 ofiice. It is
in the person of Christ that all fulness doth originally dwell.
On the assumption of human nature into personal union
with the Son of God, all fulness dwells in him bodily; Col.
ii. 9. And thereon receiving the Spirit in all fulness, and
ON THE GLORY OF CHRIST. 461
not by measure, all the treasures of wisdom and knowledge
were hid in him ; Col. ii. 3. and he was filled with the un-
searchable riches of divine grace; Eph. iii. 8 — 11. And
the office of Christ is nothing but the way appointed in the
wisdom of God, for the communication of the treasures of
grace which were communicated unto his person. This is
the end of the whole office of Christ in all the parts of it, as
he is a priest, a prophet, and a king. They are, I say, no-
thing 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 afterward, by the power of the Holy Spirit, was
formed into all the distinct beings whereof the whole crea-
tion was to consist ; and animated according to their dis-
tinct kinds.
And in order unto the production and perfecting of the
work of the new creation, God did from eternity in the holy
purpose of his will prepare, and in design set apart unto
himself, that portion of mankind, whereof it was to consist.
Hereby they were only the peculiar matter that was to be
wrought upon by the Holy Ghost, and the glorious fabric
of the church erected out of it. What was said, it may be,
of the natural body by the psalmist, is true of the mystical
body of Christ, which is principally intended, 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
imperfect; and in thy book all my members were written,
which in continuance were fashioned, when as yet there
was none of them.* The substance of the church whereof
it was to be formed, was under the eye of God, as proposed
in the decree of election ; yet was it as such imperfect. It
was not formed or shaped into members of the mystical body ;
but they were all written in the book of life. And in pur-
suance of the purpose of God, there they are by the Holy
Spirit in the whole course and continuance of time in their
462 MEDITATIONS AND DISCOURSES
several generations fashioned into the shape designed for
them.
6. This therefore is herein, the glorious order of divine
communications. From the infinite eternal spring of wis-
dom, 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 ac-
tual application of them is committed, communicates life,
light, power, grace, and mercy, unto all that are designed
parts of the new creation. Hereon doth God glorify both
the essential properties of his nature, his infinite wisdom,
power, goodness, and grace, as the only eternal spring of all
these things ; and also his ineffable glorious existence in
three persons, by the order of the communication of these
things unto the church, which are originally from his na-
ture. And herein is the glorious truth of the blessed Tri-
nity, which by some is opposed, by some neglected, by
most looked on as that which is so much above them, as
that it doth not belong unto them, made precious unto them
that believe, and becomes the foundation of their faith and
hope. In a view of the glorious order of those divine com-
munications, we are in a steady contemplation of the ineffa-
ble glory of the existence of the nature of God in the three
distinct persons of Father, Son, and Holy Ghost.
7. According unto this divine order the elect in all ages
are by the Holy Spirit moving and acting on that mass of
the new creation, formed and animated with spiritual life,
light, grace, and power, unto the glory of God. They are
not called accidentally according unto the external occa-
sions and causes of their conversion unto God ; but in every
age, at his own time and season, the Holy Spirit communi-
cates these things unto them, in the order declared unto the
glory of God.
8. And in the same manner is the whole new creation
preserved every day; every moment there is vital power
and strength, mercy and grace, communicated in this di-
vine order to all believers in the world. There is a conti-
nual influence from the fountain, from the head, into all the
members, whereby they all consist in him, are acted by him,
who worketh in us both to will and to do of his own good
ON THE GLORY OF CHRIST. 463
pleasure. And the apostle declares that the whole constitu-
tion of church order, is suited as an external instrument to
promote these divine communications, unto all the members
of the church itself; Eph. iv. 13 — 16.
This in general is the order of divine communications,
which is for the substance of it continued in heaven, and
shall be so unto eternity ; for God is, and ever will be, all
and in all. But at present, it is invisible unto eyes of flesh,
yea, the reason of men. Hence it is by the most despised ;
they see no glory in it. But let us consider the prayer of
the apostle, that it may be otherwise with us ; Eph. i. 16 — 23.
For the revelation made of the glory of God in the old crea-
tion, is exceeding inferior to that which he makes of himself
in the new.
Having premised these things in general, concerning the
glory of divine communications, I shall proceed to declare
in particular, the grounds and way whereby the Lord Christ
communicates himself, and therewithal all the benefits of
his mediation, unto them that do believe, as it was before
proposed.
We on our part are said herein to receive him, and that
by faith ; John i. 11, 12. Now where he is received by us,
he must be tendered, given, granted, or communicated unto
us. And this he is by some divine acts of the Father, and
some of his own.
The foundation of the whole is laid in a sovereign act
of the will, the pleasure, the grace of the Father. And
this is the order and method of all divine operations in the
way and work of grace. They originally proceed all from
him ; and having effected their ends, do return, rest, and
centre in him again. See Eph. i. 4 — 6. Wherefore, that
Christ is made ours, that he is communicated unto us, is
originally from the free act, grant and donation, of the Fa-
ther ; 1 Cor. i. 30. Rom. v. 15 — 17. And hereunto sundry
things do concur. As, 1. His eternal purpose, which he
purposed in himself to glorify his grace in all his elect, by
this communication of Christ, and the benefits of his me-
diation unto them, which the apostle declares at large, Eph. i.
2. His granting all the elect unto Christ to be his own, so
to do and suffer for them what was antecedaneously neces-
sary unto the actual communication of himself unto them.
464 MEDITATIONS AND DISCOURSES
' 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 Christ,
an interest in him and all that he is, is made over and as-
sured unto believers ; John i. 12. 1 John i. 1 — 3. 4. An
act of Almighty power, working and creating faith in the
souls of the elect, enabling them to receive Christ so exhi-
bited and communicated unto them by the gospel ; Eph. i.
19,20. ii. 5—8.
These things which I have but named, have an influence
into the glory of Christ herein ; for this communication of
him unto the church, is an effect of the eternal counsel,
wisdom, grace, and power of the Father.
But they are the acts of Christ himself herein, which
principally we inquire into, as those which manifest the glory
of his wisdom, love, and condescension.
And, 1. He gives and communicates unto them his Holy
Spirit; the Holy Spirit as peculiarly his, as granted unto
him of the Father, as inhabiting in him in all fulness. This
Spirit abiding originally as to his person, and immeasurably
as unto his effects and operations in himself, he gives unto
all believers to inhabit and abide in them also ; John xiv.
14. 20. 1 Cor. vi. 16, 17. Rom. viii. 8. Hence follows an
ineffable union between him and them. For as in his in-
carnation he took our nature into personal union with his
own ; so herein he takes our persons into a mystical union
with himself. Hereby he becomes ours, and we are his.
And herein he is unspeakably glorious. For this mys-
tery 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 re-
lations in nature are but shadows of it ; Eph. v. 25 — 32.
Herein also is the Lord Christ precious unto them that do
believe, but a stone of stumbling, and a rock of offence unto
the disobedient. This glorious, ineffable effect of his wisdom
and grace; this rare, peculiar, singular way of the communi-
cation of himself unto the church, is by many despised.
They know, it may be, some of them, what it is to be joined
unto a harlot so as to become one flesh, but what it is to be
ON THE GLORY OF CHRIST. 465
joined unto the Lord so as to become one spirit, they know
not. But this principle and spring of the spiritual life of
the church, and of all vital spiritual motions towards God,
and things heavenly, wherein, and whereby, ' our life is hid
with Christ in God,' is the glory, the exaltation, the honour,
the security of the church, unto the praise of the grace of
God. The understanding of it in its causes, effects, opera-
tions, and privileges, wherewith it is accompanied, is to be
preferred above all the wisdom in and of the world.
He thus communicates himself unto us, by the formation
of a new nature, his own nature in us ; so as that the very
same spiritual nature is in him, and in the church. Only it
is so with this difference, that in him it is in the absolute
perfection of all those glorious graces wherein it doth con-
sist ; in the church it is in various measures and degrees,
according as he is pleased to communicate it. But the same
divine nature it is, that is in him and us ; for through the
precious promises of the gospel, we are made partakers of
his divine nature. It is not enough for us, that he hath
taken our nature to be his, unless he gives us also his nature
to be ours ; that is, implants in our souls all those gracious
qualifications, as unto the essence and substance of them,
wherewith he himself in his human nature is endued. This
is that new man, that new creature, that divine nature, that
spirit, which is born of the Spirit, that transformation into
the image of Christ, that putting of him on, that workman-
ship of God, whereunto in him we are created, that the
Scripture so fully testifieth unto, John iii. 6. Rom. vi. 3 — 8.
2 Cor. iii. 18. v/l7. Eph. iv. 20. 24. 2 Pet. i. 4.
And that new heavenly nature which is thus formed in
believers, as the first vital act of that union v/hich isbetvv^een
Christ and them by the inhabitation of the same Spirit, is
peculiarly his nature. For both is it so as it is in him the
idea and the exemplar of it in us, inasmuch as we are pre-
destinated to be conformed unto his imao-e : and as it is
wrought or produced in our souls by an emanation of power,
virtue, and efficiency from him.
This is a most heavenly way of the communication of him-
self unto us, wherein of God * he is made unto us wisdom
and sanctification.' Hereon he says of his cl^urch, * This now
is bone of my bone, and flesh of my flesh ;' I see myself, my
VOL. XII. 2 H
466 MEDITATIONS AND DISCOURSES
own nature in them, whence they are comely and desirable.
Hereby he makes way to ' present it to himself a glorious
church, not having spot, or wrinkle, or any such thing ; but
holy and without blemish.' On this communication of Christ
unto us by the forming of his own nature in us, depends all
the purity, the beauty, the holiness, the inward glory of the
church. Hereby is it really, substantially, internally se-
parated 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 same with them. Hereby
it becomes the first-fruits of the creation unto God, bearing
forth the renovation of his image in the world ; herein the
Lord Christ is, and will be glorious unto all eternity. I only
mention these things, which deserve to be far more largely
insisted on.
He doth the same by that actual insition or implantation
into himself, which he gives us by faith, which is of his own
operation. For hereon two things do ensue ; one by the
grace or power, the other by the law or constitution of the
gospel, which have a great influence into this mystical com-
munication of Christ unto the church.
And the first of these is, that hereby there is communi-
cated unto us, and we do derive supplies of spiritual life,
sustenation, motion, strength in grace, and perseverance,
from him continually. This is that which himself so di-
vinely teacheth in the parable of the vine and its branches,
John XV. 1 — 5. Hereby is there a'continual communication
from his all-fulness of grace unto the whole church and all
the members of it, unto all the ends and duties of spiritual
life. * They live, nevertheless not they, but Christ liveth
in them ; and the life which they lead in the flesh, is by the
faith of the Son of God.' And the other, by virtue of the law
and constitution of the gospel, is, that hereon his righteous-
ness and all the fruits of his mediation, are imputed unto us;
the glory of which mystery the apostle unfolds, Kom. iii—v.
I might add hereunto the mutual inbeing that is between
him and believers by love ; for the way of the communi-
cation of his love unto them, being by the shedding of it
abroad in their hearts by the Holy Ghost, and their re-
turns of love unto them, being wrought in them by an al-
mighty efficiency of the same Spirit, there is that which is
ON THE GLORY OF CHRIST. 467
deeply mysterious and glorious in it. I might mention also
the continuation of his discharge of all his offices towards us,
whereon all our receptions from him, or all the benefits of
his mediation, whereof we are made partakers, do depend.
But the few instances that have been given of the glory of
Christ in this mysterious communication of himself unto his
church, may suffice to give us such a view of it, as to fill our
hearts with holy admiration and thanksgiving.
CHAP. XI.
Tlie glory of Christ in the recapitulation of all things in him.
In the last place, the Lord Christ is peculiarlj'^ and emi-
nently glorious in the recapitulation of all things in him,
after they had been scattered and disordered by sin. This
the apostle proposeth as the most signal effisct of divine
wisdom, and the sovereign pleasure of God.
' He hath abounded towards us in all wisdom and pru-
dence ; having made known unto us the mystery of his will
according unto his good pleasure, which he hath purposed
in himself. That in the dispensation of the fulness of time
he might gather together in one all things in Christ, both
which are in the heavens, and which are on earth, even in
him;' Eph. i. 8—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 observations must be premised ; and in them it will be
necessary that we briefly declare the original of all these
things in heaven and earth, their primitive order, the con-
fusion that ensued thereon, with their restitution in Christ,
and his glory thereby.
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
as' they are of him, and from him, and to him;' Rom. xi. 36.
2 H 2
468 MEDITATIONS AND DISCOURSES
Moreover his being and goodness are the same. The good-
ness of God is the meetness of the Divine Being to be com-
municative of itself in its effects. Hence this is the first
notion of the divine nature, infinite being and goodness, in
a nature intelligent and self-subsistent. So the apostle de-
clares it, ' He that cometh unto God must believe that he is,
and that he is a rewarder ;' Heb. xi, 6.
2. In this state of infinite, eternal being and goodness
antecedent unto any act of wisdom or power without him-
self, to give existence unto other things, God was, and is,
eternally in himself all that he will be, all that he can be,
unto eternity. For where there is infinite being and infinite
goodness, there is infinite blessedness and happiness, where-
unto nothing can be added. God is always the same. That
is his name Kin HD.S 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-satis-
faction, as well as all other his infinite perfections, were ab-
solutely the same before the creation of any thing, whilst
there was nothing but himself, as they are since he hath
made all things : for the blessedness of God consists in the
ineffable mutual inbeing of the three holy persons in the
same nature, with the immanent reciprocal actings of the
Father and the Son in the eternal love and complacency of
the Spirit. Hereunto nothing can be added, herein no
change can be made by any external work or effect of power.
Herein doth God act in the perfect knowledge, and perfect
love of his own perfections, unto an infinite acquiescency
therein, which is the divine blessedness. This gives us the
true notion of the divine nature antecedent unto the mani-
festation of it made by any outward effects. Infinite being
and goodness eternally blessed in the knowledge and enjoy-
ment of itself by inconceivable, ineffable, internal actings,
answering the manner of its subsistence, which is in three
distinct persons.
3, This being and goodness of God by his own will and
pleasure acting themselves in infinite wisdom and power,
produced the creation of all things. Herein he communi-
cated a finite, limited, dependent being and goodness unto
other things vv'ithout himself. For all being and goodness
being, atj was said, in him alone, it was necessary that the
ON THE GLORY OF CHRIST. 469
first outward work and effect of the divine nature must be
the communication of beins: and goodness into other thino-s.
Wherefore as when he had given unto every thing its being
out of nothing by the word of his power, saying, Let them
be, and they were ; so it is said, that he looked on all that
he had made, ' and behold they were exceeding good ;' Gen.
i. 31. Being and goodness must be the first outward ef-
fects of the divine nature, which being wrought by infinite
power and wisdom, do represent unto us the glory of God in
the creation of all things. Infinite being in self-subsistence,
which is necessary in the first cause and spring of all things ;
infinite goodness to communicate the effect of this being
unto that which was not, and infinite wisdom and power in
that communication, are gloriously manifested therein.
4. In this state, all things that were made, depended im-
mediately 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 act-
ings of these properties of the divine nature whereby they
were made ; and their dependance 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 obedience, and thereby give glory to him ; with two
distinct habitations for them cognate unto their nature and
use ; heaven above, and the earth beneath. The earth he
appointed for the habitation of man, which was every way
suited unto the constitution of his nature, the preservation
of his being, and the end of his creation in giving glory to
God. Heaven he prepared for the habitation of the angels,
which was suited unto the constitution of their nature, the
preservation of their being, and the end of their creation in
giving glory to God. Wherefore, as man had power and
dominion over all things here below, and was to use them all
unto the glory of God, by which means God received glory
from them also, though in themselves brute and inanimate;
so the angels had the like dominion over the celestial and
etherial bodies, wherewith God had fitted the place of their
habitation, that through the contemplation and use of them.
470 MEDITATIONS AND DISCOURSES
God might have a revenue of glory and praise from them
also. To suppose any other race of intellectual creatures,
besides angels in heaven, and men on earth, is not only with-
out all countenance from any divine testimony, but it dis-
turbs 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 comprehended in that government of God, and
mystery of his wisdom in Christ which the Scripture reveals,
are a chimera framed in the imaginations of some men,
scarce duly sensible of what it is to be wise unto sobriety.
6. This order of things was beautiful and comely. Hence
were they all said to be ' exceeding good.' For each of these
families had their own immediate, distinct, dependance on
God. He was the immediate head of them. There was no
other common head interposed between God and them.
They were not a head unto one another. There were no
communications unto them, but what were immediate from
God himself. And their union among themselves was in
this alone, that all their obedience did meet and centre in
God. So God made the heavens and the earth and two dis-
tinct families in them for himself.
7. This beautiful order in itself, this union between the
two families of God, was disturbed, broken, dissolved by
the entrance of sin : for hereby part of the family above, and
the whole family below, fell off from their dependance on
God, and ceasing to centre in him as their head, they fell
into variance and enmity among themselves. For the centre
of this union and order being removed and lost, nothing but
enmity and confusion remained among them. Hereon to
shew that its goodness was lost, God cursed the earth and
all that was in it; for it was put in subjection unto man,
who was now fallen from him. Howbeit he cursed not the
heavens which were in subjection unto the angels, because
some of them only left their habitation ; and the habitation
of the residue was not to be cursed for their sakes. But
mankind was wholly gone off from God.
8. The angels that sinned, God utterly rejected for ever
us 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
ON THE GLORY OF CHRIST. 471
how be 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 im-
mediate dependance on himself, though he left them in dif-
ferent and distinct habitations ; Eph. iii. 15. But he would
gather them both into one, and that under a new head, in
whom the one part should be preserved from sinning, and
the other delivered from sin committed.
10. This then is that which the apostle declares in these
words, * To gather together in one all things which are in
heaven, and which are 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 dependance 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 dependance, 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 dependance, in whom they all now con-
sist, is Jesus Christ the Son of God incarnate. See 1 Cor.
xi. 3. Eph. i, 21 — 23. This glory was reserved for him ;
none other could be meet for it, or worthy of it. See Col.
i. 17—20.
12. To answer all the ends of this new head of God's
recollected family, all power in heaven and earth, all fulness
of grace and glory, is committed unto him. There is no
communication from God, no act of rule towards this family,
no supply of virtue, power, grace, or goodness unto angels
or men, but what is immediately from this new head where-
into they are gathered. In him they all consist, on him do
they depend, unto him are they subject; in their relation
unto him doth their peace, union, and agreement among
themselves consist. This is the recapitulation of all things
intended by the apostle.
472 MEDITATIONS AND DISCOURSES
13. It is true, that he acts distinctly and variously to-
v/ards the two parts of the recollected family of angels and
men, according as their different states and conditions do
require. For, 1. We had need of a reparation by redemp-
tion and Q-race, which the angels had not. 2. Angels were
capable of immediate confirmation in glory, which we are
not, until we come to heaven. Therefore, 1. He assumed
our nature that it might be repaired ; which he did not 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; or his glory herein
is far above our comprehension : yet some 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
alone could bear the weight of this glory. No mere crea-
ture in heaven or earth was meet to be thus made the head
of the whole new creation of God. In none of them could
all things consist. None of them v/as meet to be thus in
the place of God, to have all things depend upon him, and
be put in subjection unto him, so as that there should be no
communication between God and the creation, but by and
through him alone. Wherefore, when the Holy Ghost assigns
this glory unto him, he so describes him, as that we may
discern his singular meetness for it; as that he is ' the bright-
ness of the Father's glory, and the express image of his per-
son, upholding all things by the word of his power ;' Heb. i. 3.
That he is ' the image of the invisible God, the first-born of
every creature, by whom all things were created, that are in
heaven, and that are in the earth, visible and invisible, whe-
ther they be thrones, or dominions, or principalities, or
powers, all things were created by him, and for him, and he
is before all things, and by him all things consist;' Col. i.
15 — 19. Such a one alone and no other was meet to bear
and uphold this glory. And the glory of his person is such
as that it is the blessedness of all creatures to centre in this
glory of his office.
2. This is that glory which God designed unto his only
Son incarnate ; emd it gives us a little view into the glory of
ON THE GLORY OF CHRIST. 473
that mystery, the wonderful eternal design of God to glorify -
himself in the incarnation of Christ. God would have his
eternal, his only-begotten Son to be incarnate, to take our
nature on him, to be made man. What is his design in this
incomprehensible work of his wisdom, love, and power?
Indeed, in the first place, it was for the redemption of the
church, by the sacrifice of himself and other acts of his
mediation. But there is that which is more general and
comprehensive, and wherein all the concerns of the glory of
God do centre. And this was that he might 'gather all
things into one' in him ; that the whole creation, especially
that which was to be eternally blessed, should have a new
head given unto it for its sustentation, preservation, order,
honour, and safety. All springs are in him, and all streams
are unto him, and in and by him unto God. Who can ex-
press the divine beauty, order, and harmony of all things that
are in this their recapitulation in Christ? The union and
communion between angels and men, the order of the whole
family in heaven and earth, the communication of life, grace,
power, mercy, and consolation to the church, the rule and
disposal of all things unto the glory of God, do all depend
hereon. This glory God designed unto his Son incarnate,
and it was the greatest, the highest that could be communi-
cated unto him. For, as the apostle observes. All things
are put in subjection unto him, he only excepted who doth
so make them subject, that is, God the Father ; 1 Cor. xv. 27.
There is no contemplation of the glory of Christ that
ought more to aftect the hearts of them that do believe, with
delight and joy, than this of the recapitulation of all things
in him. One view by faith of him in the place of God as the
supreme head of the whole creation, moving, acting, guiding,
and disposing of it, will bring in spiritual refreshment unto
a believing soul.
And it will do so the more, in that it gives a glorious re-
presentation of his divine nature also. For that any mere
creature should thus be a head of life, motion, and power, as
also of sovereign rule, and disposal of the whole new crea-
tion, with all things reduced into order thereby, is not only
an impious but a foolish imagination.
Did we live more in the contemplation of this glory of
Christ, and of the wisdom of God in this recapitulation of all
474 MEDITATIONS AND DISCOURSES
things in him, there is not any thing of onr 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 demon-
strated.
3. In particular, the Lord Christ is glorious herein, in
that the whole breach made on the glory of God in the crea-
tion by the entrance of sin, is hereby repaired and made up.
The beauty and order of the whole creation consisted in its
dependance on God by the obedience of the rational part of
it, angels and men. Thereby were the being, the goodness,
the wisdom, and power of God made manifest. But the
beauty of this order was defaced, and the manifestation of
the divine perfections unto the glory of God eclipsed by the
entrance of sin. But all is restored, repaired, and made up,
in this recapitulation of all things in one new head Christ
Jesus ; yea, the whole curious frame of the divine creation
is rendered more beautiful than it was before. Hence the
whole of it groaneth for the interest of each part in this re-
storation of all things. Whatever there is of order, of beauty,
of glory in heaven above, or in earth beneath, it all ariseth
from this new relation of the creation unto the Son of God.
Whatever is not gathered into one, even in him, in its place,
and according to its measure, is under darkness, disorder,
and the curse. Hence the Jews have a saying, that 'in the
days of the Messiah all things shall be healed but the ser-
pent,' that is, the devil, and wicked men, which are as his
seed.
4. He is glorious herein, in that he is appointed as the
only means of exerting, and expressing all the treasures of
the infinite wisdom of God towards his creatures. The wis-
dom of God is absolutely, always, and in all things infinite.
God doth not, God cannot act with more wisdom in one
thing than in another ; as in the creation of man, than in
that of any inanimate creatures. In the first creation infi-
nite wisdom was the inseparable 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 required unto their repa-
ration. And in this recollection of all things in Christ did
God lay them forth unto the utmost of whatever he will do
ON THE GLORY OF CHRIST- 475
ill dealing with his creatures ; so the apostle 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 recapitulation of
all things into this one head, the manifold various unsearch-
able wisdom of God was made known unto the angels them-
selves. 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 mani-
fold 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 recollec-
tion of all things in Christ, divine wisdom hath made known
and represented itself in all its stores and treasures unto an-
gels and men. ' In him are hid,' and by him are displayed,
* all the treasures of wisdom;' Col. ii. 3. Herein is he glo-
rious, and will be so to eternity.
5. He is glorious herein, in that hereby firmness and
security is communicated unto the whole new creation. The
first creation in its order was a curious and glorious fabric.
But every thing depending immediately on God by virtue of
the principles of its own nature and the law of its obedience,
all was brought unto a loss by the sin of angels and men.
But now every thing that belongs unto this new creation,
even every believer in the world as well as the angels in
heaven being gathered together in this one head, the whole
and all, and every part and member of it, even every particular
believer are secured from ruin, such as befell all things be-
fore. In this new head they have an indissoluble con-
sistency.
But ' manum de tabula.' I shall insist on no more in-
stances of this nature which plentifully offer themselves in
the Scripture unto us. For who can declare this glory of
Christ? Who can speak of these things as he ought? I
am so far from designing to set forth the whole of it, that I
am deeply sensible how little a portion I can comprehend
of the least part of it. Nor can I attain unto any satisfac-
tion in these meditations, but what issue in an humble ad-
miration.
476 MEDITATIONS AND DISCOURSES
CHAP. XII.
Differences between our heholding the glory of Christ hy faith in this world,
andhy 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 influence of faith, and not of sight. Those are the two
spiritual powers 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. For they are the abilities of the soul to go forth unto,
and to embrace their object. Now this object of them both,
is the glory of Christ, as hath been declared, as also what
that glory is, and wherein it doth consist ; wherefore my
present design is to inquire into the difference that is between
our beholding of the glory of Christ in this world by faith,
and the vision which we shall have of the same glory hereafter.
The latter of these is peculiarly intended in that prayer
of our Lord Jesus Christ for his disciples, John xvii. 24.
' Father, I will that they also whom thou hast given me,
may be with me where I am ; that they may behold my
glory, which thou hast given me.' But I shall not dis-
tinctly insist upon it, my design being another way, re-
specting principally the work of God in this life, and the pri-
vileges which we enjoy thereby. Yet I shall now take a
short prospect of that also; not absolutely, but in the dif-
ferences that are between faith and sight, or the view which
we have of the glory of Christ in this world by faith, and
that which they enjoy by vision who are above; the object
of them both being adequately the same.
But herein also, I shall have respect only unto some of
those things which concern our practice, or the present im-
mediate 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
ON THE GLORY OF CHRIST. 477
the adoration of God under his conduct. I have also de-
clared 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. Those that arise
from the different effects produced by them. Instances in
each kind shall be given.
1. The view^ which we have of the glory of Christ by faith
in this world, is obscure, dark, inevident, reflexive. So
the apostle declares, 1 Cor. xiii. 12. * Now we see through a
glass darkly' St laonTpov Iv alviyfiari. * 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 re-
flexively and by way of a representation, as in a glass. For
I take the glass here, not to be optical or a prospective
which helps the sight, but a speculum, or a glass which re-
flects 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 per-
son or substance, but an image or representation of them
only, which is imperfect.
The shadow or image of this glory of Christ is drawn in
the gospel, and therein we behold it as the likeness of a man
represented unto us in a glass ; and although it be obscure
and imperfect in comparison of his 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 inven-
tion of framing images of him out of stocks and stones how-
ever adorned, or representations of him by the art of paint-
ing, are so far from presenting unto the minds of men any
thing of his real glory, that nothing can be more effectual to
divert their thoughts and apprehensions from it. But by
this figurative expression of seeing in a glass, the apostle
478 MEDITATIONS AND DISCOURSES
declares the comparative imperfection of our present view of
the glory of Christ.
But the allusion may be taken from an optic glass or
tube also, whereby the sight of the eye is helped in behold-
ing things at a great distance. By the aid of such glasses
men will discover stars or heavenly lights, which by reason
of their distance from us, the eye of itself is no way able to
discern. And those which we do see, are more fully repre-
sented, though remote enough from being so, perfectly.
Such a glass is the gospel, without which we can make no
discovery of Christ at all, but in the use of it we are far
enough from beholding him in the just dimensions of his
glory.
And he adds another intimation of this imperfection, in
an allusion unto the way whereby things are proposed and
conveyed unto the minds and apprehensions of men. Now
this is by words. And these are either plain, proper, and
direct; or dark, figurative, and parabolical. And this latter
way makes the conception of things to be difficult and im-
perfect; 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 alvLyfiaTL in ' a riddle.' These alviyfiara the psalmist calls
DHTI ' dark sayings ;' Psal. Ixxviii. 2.
But here it must be observed, that the description and
representation of the Lord Christ and his glory in the gospel,
is not absolutely, or in itself either dark or obscure. Yea,
it is perspicuous, plain, and direct. Christ is therein evi-
dently set forth crucified, exalted, glorified. But the apo-
stle doth not here discourse concerning the way or means of
the revelation of it unto us, but of the means or instrument
whereby we comprehend that revelation. This is our faith,
which as it is in us, being weak and imperfect^ we compre-
hend the representation that is made unto us of the glory of
Christ, as men do the sense of a dark saying, a riddle, a
parable, that is, imperfectly, and with difficulty.
On the account hereof we may say at present, ' how little
a portion is it that we know of him ?' as Job speaks of God,
chap. xxvi. 14. How imperfect are our conceptions of him?
How weak are our minds in their management? There is no
part of his glory that we can fully comprehend. And what
ON THE GLORY OF CHRIST. 479
we do comprehend (as there is a comprehension 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 light to shine out of darkness, hath
shined into our hearts to give us the light of the knowledge
of his own glory in the face of Jesus Christ/ and therein of
the glory of Christ himself; that he hath so revealed him
unto us, as that we may love him, admire him, and obey
him ; but constantly, steadily, and clearly to behold his
glory in this life we are not able, * for we walk by faith, and
not by sight.'
Hence our sight of him here, is as it were by glances, liable
to be clouded by many interpositions. ' Behold he standeth
behind the wall, he looketh forth at tlie windows, shewing'
(\^>KD flourishing) ' himself at the lattice ;' Cant. ii. 9. There
is a great interposition between him and us, as a wall ; and the
means of the discovery of himself unto us, as through a 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 is this wall, which must be demolished before we can
see him as he is. In the meantime he looketh through the
windows of the ordinances of the gospel. He gives us some-
times, when he is pleased to stand in those windows, a view
of himself; but it is imperfect, as is our sight of a man through
a window. The appearances of him at these windows are
full of refreshment unto the souls of them that do believe.
But our view of them is imperfect, transient, and doth not
abide ; we are for the most part quickly left to bemoan what
we have lost. And then our best is but to cry, ' As the
hart panteth after the water-brook, 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 V When wilt thou
ao'ain orive me to see thee, though but as through the win-
dows? Alas, what distress do we ofttimes sit down in,
after these views of Christ and his glory ! But he proceeds
farther yet ; ' and flourishes himself through the lattices.'
This displaying of the glory of Christ, called the flourish-
ing of himself, is by the promises of the gospel as they are
explained in the ministry of the word. In them are repre-
sented unto us the desirable beauties and glories of Christ ;
480 MEDITATIONS AND DISCOURSES
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 little
that we can at any time dicover of it ; it is but a little while,
that we can abide in the contemplation of what we do dis-
cover, ' rara hora, brevis mora.' Sometimes it is unto us as
the sun when it is under a cloud, we cannot perceive it.
When he hideth his face, who then can behold him ? As Job
speaks, so may we, * Behold, I go forward, but he is not
there ; and backv/ard, but I cannot perceive him ; on the
left hand, where he doth work, but I cannot behold him ;
he hideth himself on the right hand, that I cannot see him ;'
chap, xxiii. 8, 9. Which way soever we turn ourselves, and
what duties soever we apply ourselves unto, we can obtain
no distinct view of his glory. Yet on the other hand, it is
sometimes as the sun when it shines in its brightness, and
we cannot bear the ravs of it. In infinite condescension he
says unto his church, ' Turn avv^ay thine eyes from me, for
they have overcome me ;' Cant. vi. 5. As if he could not
bear that overcomino; affectionate love, which looks throuoh
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 dis-
coveries 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 hea-
ven, 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 there-
fore steady, even, and constant. And it is so on a double
account. 1. Of the object which shall be proposed unto
us. 2. Of the visive power or faculty wherewith we shall
be endued; from the imperfection of both vrhich in this
world, ariseth the imperfection of our view of the glory of
Christ by faith, as hath been declared.
1. The object of it will be real and substantial. Christ
himself in his own person with all his glory, shall be con-
ON THE GLORY OF CHRIST. 481
linually with us, before us, proposed unto us. We shall no
longer have an image, a representation of him, such as is
the delineation of his glory in the gospel. * We shall see
him,' saith the apostle, ^ face to face ;' 1 Cor. xiii. 12. which
he opposeth unto our seeing him darkly as in a glass, which
is the utmost that faith can attain to. 'We shall see him as
he is ;' 1 John iii. 2. not as now in an imperfect description
of him. As a man sees his neighbour when they stand and
converse together face to face ; so shall we see the Lord
Christ in his glory, and not as Moses who had only a tran-
sient sight of some parts of the glory of God, when he
caused it to pass by him.
There will be use herein of our bodily eyes, as shall be
declared. For, as Job says, ' in our flesh shall we see our
Redeemer, and our eyes shall behold him ;* chap. xix. 25 —
27. That corporeal sense shall not be restored unto us, and
that glorified above what we can conceive, but for this great
use of the eternal beholding of Christ and his glory. Unto
whom is it not a matter of rejoicing, that with the same eyes
wherewith they see the tokens and signs of him in the sacra-
ment of the supper, they shall behold himself immediately,
in his own person. But principally, as we shall see imme-
diately, this vision is intellectual. It is not therefore the
mere human nature of Christ, that is the object of it, but his
divine person, as that nature subsisteth therein. What is
that perfection which we shall have (for that which is perfect
must come and do away that which is in part) in the com-
prehension of the hyspotatical 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 in-
finite wisdom, love, and power therein, will be continually
before us. And all the glories of the person of Christ,
v/hich we have before weakly and faintly inquired into, will
be in our sight for evermore.
Hence the ground and cause of our blessedness is, that
' we shall be ever with the Lord ;' 1 Thess. iv. 17. As him-
self 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.
VOL. XII. 2 I
482 MEDITATIONS AND DISCOURSES
Thereon our sight of him will be direct, intuitive, and con-
stant.
There is a glory, there will be so subjectively in us in
the beholding of this glory of Christ, which is at present
incomprehensible. For * it doth not yet appear what we
ourselves shall be;' 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 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 thouo;his of it are not their relief in trouble, 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 be-
holding the glory of Christ, which we shall then receive.
Without this we cannot see him as he is. When he was
transfigured in the mount, and had on his human nature
some reflections of his divine glory, his disciples that were
with him, were rather amazed, than refreshed by it ; Matt,
xvii. 4. They saw his glory, but spake thereon * they knew
not what;' Luke ix. 30. 33. And the reason hereof was,
because no man in this life can have a visive power, either
spiritual or corporeal, directly and immediately to behold
the real glory of Christ.
Should the Lord Jesus appear now to any of us in his
majesty and glory, it v/ould not be unto our edification nor
consolation. For we are not meet nor able, by the power
of any light or grace that we have received, or can receive,
to bear the immediate appearance and representation of
them. His beloved apostle John had leaned on his bosom
probably many a time in this life, in the intimate familiari-
ties of love. But when he afterward appeared unto him in
ox THE GLORY OF CHRIST. 483
hjs glory, * he fell at his feet as dead ;' Rev. i. 17. And
when he appeared unto Paul, all the account he could give
thereof was, ' that he saw a light from heaven above the
brightness of the sun/ whereon he and all that were with him,
' fell to the ground ;' Acts xxvi. 13, 14.
And this was one reason why in the days of his ministry
here on earth, his glory was veiled with the infirmities of
the flesh, and all sorts of sufferings, as we have before re-
lated. 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 manifestations of his glory.
And therefore those who dream of his personal reign on
the earth before the day of judgment, unless they suppose
that all the saints shall be perfectly glorified also (which is
only to bring down heaven to the earth for awhile, to no
purpose), provide not at all for the edification or consolation
of the church. For no present grace advanced unto the
highest degree whereof in this world it is capable, can make
us meet for an immediate converse with Christ in his un-
veiled glory.
How much more abominable is the folly of men, who
v/ould represent the Lord Christ in his present glory by pic-
tures and images of him ? When they have done their utmost
with their burnished glass and gildings, an eye of flesh
cannot only behold it, but if it be guided by reason, see it
contemptible and foolish. But the true glory of Christ
neither inward nor outward sight can bear the rays of it in
this life.
The dispensation which we are meet for, is only that of
his presence with us by his Spirit. 'We know him now no
more after the flesh \ 2 Cor. v. 16. We are advanced above
that way and means of the knowledge of him by the fleshly
carnal ordinances of the Old Testament. And we know
him not according unto that bodily presence of his, which
his disciples enjoyed in the days of his flesh. We have at-
tained somewhat above that also. For such was the nature
of his ministry here on earth, that there could not be the
promised dispensation of the Spirit until that was finished.
Therefore he tells his disciples that ' it was expedient for
them, that he should go away and send the Spirit to them ;'
John xvi. 7. Hereon they had a clearer view of the glory
2i2
484 MEDITATIONS AND DISCOURSES
of Christ, than they could have by beholding him in the
flesh. This is our spiritual posture and condition. We
are past the knowledge of him according to the flesh ; we
cannot attain nor receive the sight of him in glory ; but
' the life which we now lead, is by the faith of the Son
of God.'
I shall not here inquire into the nature of this vision, or
the power and ability which we shall have in heaven to be-
hold the glory of Christ. Some few things may be men-
tioned, as it relates unto our minds, and our bodies also, after
the resurrection.
1. For the mind, it shall be perfectly freed from all that
darkness, unsteadiness, and other incapacities, which here
it is accompanied with ; and whereby it is weakened, hin-
dered, and obstructed, in the exercise of faith. And they
are of two sorts. First, such as are the remainders of that
depravation of our natures, which came upon us by sin.
Hereby our minds became wholly vain, dark, and corrupt,
as the Scripture testifieth, 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 darkness, do
become light in the Lord, or are enabled to live unto God
under the conduct of a new spiritual light communicated
unto them. But it is so cured and removed in part only, it
is not perfectly abolished. Hence are all our remaining
weaknesses and incapacities in discerning things spiritual
and eternal, which we yet groan under, and long for deliver-
ance from. No footsteps, no scars or marks that ever it
had place in our minds shall abide in glory ; Eph. v. 27.
Nothino- shall weaken, disturb, or incapacitate our souls, in
actino" all their powers unimpeded by vanity, diversions,
weakness, inability, upon their proper objects. The excel-
lency 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 ca-
pable of.
ON THE GLORT OF CHRIST. 485
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 instrument; yet is it variously straitened,
encumbered, and impeded, in the exercise of its native
powers, especially towards things heavenly, by this prison
of the flesh, wi^jrein it is immured. There is an angcelical
excellency in the pure actings of the soul when delivered
from all material instruments of them ; or when they are all
glorified and made suitable helps in its utmost spiritual ac-
tivity. How and by what degrees our minds shall be freed
from these obstructions in their beholding the glory of Christ,
shall be afterward declared.
2. Again, a new light, the light of glory, shall be im-
planted 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 'spi-
rit of a man which is the candle of the Lord searching all
the inward parts of the belly;' Prov. xx. 27.
But by the light hereof no man can discern spiritual
things in a due manner, as the apostle declares, 1 Cor. ii.
11 — 15. Wherefore God gives a superior, a supernatural
light, the light of faith and grace, unto them whom he ef-
fectually calls unto the knowledge of himself by Jesus
Christ. * He shines into their hearts to give them the know-
ledge of his glory in the face of his dear Son.' Howbeit
this new light doth not abolish, blot out, or render useless,
the other light of nature, as the sun when it riseth, extin-
o-uisheth the light of the stars ; but it directs it, and recti-
fies it, as unto its principle, 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 iuiperfect manner before described. But
486 MEDITATIONS AND DISCOURSES
in heaven there shall be a superadded light of glory, which
shall make the mind itself 'shine as the firmament;' Dan.
xii. 3. I shall only say three things of it. 1. That as the
light of grace doth not destroy or abolish the light of na-
ture, but rectify and improve it ; so the light of glory shall
not abolish or destroy the light of faith and grace, but by
incorporating with it render it absolutely perfect. 2. That
as by the light of nature, we cannot clearly comprehend
the true nature and efficacy of the light of grace, because it
is of another kind, and is seen only in its own light ; so by
the light of grace we cannot absolutely comprehend this
light of glory, being of a peculiar kind and nature, seen per-
fectly 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 bles-
sedness. The principles remaining in it concerning good
and evil, with its practical convictions, are not destroyed,
but improved by grace ; as its blindness, darkness, and en-
mity to God, are in part taken away. Being renewed by
grace, what it receives here of spiritual life and light, shall
never be destroyed but be perfected in glory. Grace re-
news nature ; glory perfects grace ; and so the whole soul
is brought unto its rest in God. We have an image of it in
the blind man whom our Saviour cured ; Mark viii. 22 — 24.
He was absolutely blind, born so, no doubt. Upon the
first touch his eyes were opened, and he saw, but very ob-
scurely ; he saw men walking like trees. But on the se-
cond he saw all things clearly. Our minds in themselves
are absolutely blind. The first visitation of them by grace,
gives them a sight of things spiritual, heavenly, and eternal ;
but it is obscure and unsteady. The sight of glory makes
all things clear and evident.
2. 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
ON THE GLORY OF CHRIST. 487
martyr, took up somewhat of glory by anticipation before
he died. For when he was brought to his trial before the
council, all that sat therein ' looking steadfastly on him, saw
his face as the face of an angel •' Acts vi. 15. He had his
transfiguration, according unto his measure, answerable unto
that of our blessed Saviour in the mount. And by this ini-
tial beam of glory, he received such a piercing vivacity and
edge on his bodily eyes, that through all those inconceiva-
ble distances between the earth and the residence of the
blessed, he looked steadfastly into heaven, and ' saw the
glory of God, and Jesus standing at the right hand of God ;'
Acts vii. bb, bQ, Who then can declare what will be the
power and acting of this sense of sight when perfectly glori-
fied ; or what sweetness and refreshment may be admitted
into our souls thereby ?
It was a privilege (who would not have longed to par-
take of it?) to have seen him with our bodily eyes in the
days of his flesh, as did tlie apostles and other his disciples.
Howbeit he was not then glorified himself in the manifesta-
tion of his glory ; nor they who sav/ him, in the change or
transformation of their nature. How great this privilege
was, himself declares unto those that so saw him, Matt,
xiii. 17. * Verily I say unto you, that many prophets and
righteous men have desired to see those things which ye
see;' whereunto we shall speak immediately. And if this
were so excellent a privilege as that we cannot but congra-
tulate them by whom it was enjoyed, liow excellent, how
glorious will it be, when with these eyes of ours, gloriously
purified and strengthened beyond those of Stephen, we
shall behold Christ himself immediately in the fulness of
his glory ! He alone perfectly understands the greatness
and excellency hereof, who prayed his Father that those
who * believe in him, may be where he is, so to behold his
glory.'
These are some of the grounds of this first difference
between our beholding the glory of Christ by faith here,
and by immediate vision hereafter. Hence the one is weak,
imperfect, obscure, reflexive; the other direct, immediate,
even, and constant; and we may stay a little in the contem-
plation of these things.
This view of the glorv of Christ, which we have now
483 MEDITATIONS AND DISCOURSES
Spoken unto, is that which we are breathing and panting
after; that which the Lord Christ prays that we may arrive
■unto; that which the apostle testifies to be our best; the
best thing, or state, which our nature is capable of, that
which brings eternal rest and satisfaction unto our souls.
Here our souls are burdened with innumerable infirmi-
ties, and our faith is clogged in its operations by ignorance
and darkness. This makes our best estate and highest at-
tainments 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 adop-
tion, even the redemption of the body;' Rom. viii. 23. Yea,
whilst we are in this tabernacle, we groan earnestly, as being
burdened, because we are not * absent from the body and
present with the Lord;' 2 Cor. v. 2. 4. 8. The more we grow
in faith and spiritual light, the more sensible are we of our
present burdens, and the more vehemently do we groan for
deliverance into the perfect liberty of the sons of God. This
is the posture of their minds who have received the first-
fruits of the Spirit, in the most eminent degree. The nearer
any one is to heaven, the more earnestly he desires to be
there, because Christ is there. For the more frequent and
steady are our views of him by faith, the more do we long
and groan for the removal of all obstructions and interposi-
tions 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 re-
freshment 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. 24. the
other in the places now mentioned. And this frame, with an
intermixture of some sighs from weariness by the troubles,
sorrows, pains, sicknesses of this life, is the best we can
here attain unto.
Alas I 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
ON THE GLORY OF CHRIST. 489
in a groan or a sigh; Oh ! when shall we come unto him?
when shall we be ever with him? when shall we see him as
he is? And if at any time he begins to give more than ordi-
nary evidences and intimations of his glory and love unto
our souls, we are not able to bear them, so as to give them
any abiding residence in our minds. But ordinarily this
trouble and groaning is amongst our best attainments in this
world, a trouble which, I pray God, I may never be delivered
from, until deliverance do come at once from this state of
mortality. Yea, the good Lord increase this trouble more
and more in all that believe.
The-heart of a believer affected with the glory of Christ,
is like the needle touched with the loadstone. It can no
longer be quiet, no longer be satisfied in a distance from
him. It is put into a continual motion towards him. This
motion, indeed, is weak and tremulous. Pantings, breath-
ings, sighings, groanings in prayer, in meditations, in the
secret recesses of our minds, are the life of it. However, it
is continually pressing towards him. But it obtains not its
point; it comes not to its centre and rest in this world.
But now above, all things are clear and serene; all plain
and evident in our beholding the glory of Christ; we shall
be ever with him, and see him as be is. This is heaven, this
is blessedness, this is eternal rest.
The person of Christ in all his glory shall be continually
before us ; and the eyes of our understandings shall be so
gloriously illuminated, as that we shall be able steadily to
behold and comprehend that glory.
But alas ! here at present our minds recoil, our medita-
tions fail, our hearts are overcome, our thoughts confused,
and our eyes turn aside from the lustre of this glory ; nor
can we abide in the contemplation of it. But there, an im-
mediate, constant view of it, will bring in everlasting refresh-
ment and joy unto our whole souls.
This beholding of the glory of Christ given him by his
Father, is indeed subordinate unto the ultimate vision of the
essence of God. What that is we cannot well conceive;
only we know that the ' pure in heart shall see God.' But
it hath such an immediate connexion with it, and subordina-
tion unto it, as that without it we can never behold the face
of God, as the objective blessedness of our souls. For he is
490 MEDITATIONS AND DISCOURSES
and shall be to eternity, the only means of communication
between God and the church.
And we may take some direction in our looking into and
longing after this perfect view of the glory of Christ, from
the example of the saints under the Old Testament. The
sight which they had of the glory of Christ, for they also
saw his glory through the obscurity of its revelation, and
its being veiled with types and shadows, was weak and im-
perfect in the most illuminated believers, much inferior unto
what we now have by faith, through the gospel. Yet such
it was, as encouraged them to inquire and search diligently
into what was revealed ; 1 Pet. i. 10, 11. Howbeit, their dis-
coveries v.ere but dark and confused, such as men have of
things at a great distance, or ' in a land that is very far off,'
as the prophet speaks, Isa. xxxiii. 16. And the continuance of
this veil on the revelation of the glory of Christ, whilst a veil of
ignorance and blindness was upon their hearts and minds,
proved the ruin of that church in its apostacy, as the apostle
declares, 2 Cor. iii. 7. 13, 14. This double veil (the covering
covered, the veil veiled) God promised to take away, Isa.
XXV. 7. and then shall they turn to the Lord, when they
shall be able clearly to behold the glory of Christ; 2 Cor.
iii. 16.
But this caused them who were real believers among^
them to desire, long, and pray for, the removal of these veils,
the departure of those shadows, which made it as night unto
them in comparison of uhat they knew would appear, when
* the Sun of righteousness should arise with healing in his
wino;s.' Thev thou2:ht it Ions; ere ' the day did break, and
the shadows flee away;' Cant. ii. 17. iv. 6. There was an
ciTroKapadoKia, as the apostle speaks, Rom. viii. 19. a thrust-
ing forth of the head with desire and expectation of the ex-
hibition of the Son of God in the flesh, and the accomplish-
ment 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 di-
vine worship, which they did enjoy. They looked on them
as their chiefest privilege, and attended unto them with dili-
gence, as an effect of divine wisdom and love, as also be-
cause they had a shadov/ of good things to come. But yet
ON THE GLORY OF CHRIST. 491
at the same time they longed and desired that the time of
reformation were come, wherein they should all be removed;
that so they might behold and enjoy the good things signi-
fied by them. And those who did not so^ but rested in, and
trusted unto, their present institutions, were not accepted
with God. Those who were really illuminated did not so,
but lived in constant desires after the revelation of the whole
mystery of the wisdom of God in Christ, as did the angels
themselves ; 1 Pet. i. 3. Eph. iii. 9, 10.
In this frame of heart and suitable actings of their souls,
there was more of the power of true faith and love than is
found among the most at this day. They saw the promises
afar of, 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 w^ere promised. We
have an instance of this frame in old Simeon, who so soon
as he had taken the child Jesus in his arms, cried out, ' Now
Lord, let me depart,' now let me die, this is that which my
soul hath longed for; Luke ii. 28, 29.
Our present darkness and weakness in beholding the
glory of Christ, is not like theirs. It is not occasioned by a
veil of types and shadows, cast on it by the representative
institutions of it; it doth not arise from the want of a clear
doctrinal revelation of the person and office of Christ; but,
as was before declared, it proceedeth from two other causes.
First, from the nature of faith itself in comparison of vision.
It is not able to look directly into this excellent glory, nor
fully to comprehend it. Secondly, from the way of its pro-
posal, 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 at-
tained under their types and shadows. There is a far greater
distance between the vision of heaven, and the sight which
we have now by faith, than is between the sight which we
now have, and what they had under the Old Testament.
Heaven doth more excel the gospel state, than that state
doth the law. Wherefore, if they did so pray, so long for,
so desire the removal of their shadows and veils, that they
might see what we now see, that they might so behold the
492 MEDITATIONS AND DISCOURSES
glory of Christ, as we may behold it in the light of the gos-
pel ; 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 re-
moval of all weakness, of all darkness and interposition,
that we may come unto that immediate beholding of his
glory, which he so earnestly prayed that we might be
brought unto.
To sum up briefly what hath been spoken. There are
three things to be considered concerning the glory of Christ,
three degrees in its manifestation ; the shadow, the perfect
image, and the substance itself. Those under the law had
only the shadow of it, and of the things that belong unto it;
they had not the perfect image of them, Heb. x. 1. Under
the gospel we have the perfect image, which they had not ;
or a clear complete revelation and declaration of it, pre-
senting it unto us as in a glass : 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/ Nov/ 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 o-ospel; much more ought we to breathe and pant after
our deliverance from beholding it in the image of it, that we
may enjoy the substance itself. For whatever can be mani-
fest of Christ on this side heaven, it is granted unto us for
this end, that we may the more fervently desire to be present
with him.
And as it was their wisdom and their grace to rejoice in
the light they had, and in those typical administrations of
divine worship which shadowed out the glory of Christ unto
them ; yet did always pant after that more excellent light and
full discovery of it, which was to be made by the gospel ; so
it will be ours also, thankfully to use and improve the reve-
lations which we enjoy of it, and those institutions of wor-
ship, wherein our faith is assisted in the view thereof; yet
so as continually to breathe after that perfect, that glorifying
sight of it, which is reserved for heaven above.
ON THE GLORY OF CHRIST. 493
And may we not a little examine ourselves by these
things? Do we esteem this pressing towards the perfect
view of the glory of Christ to be our duty, and do we abide
in the performance of it ? If it be otherwise with any of us,
it is a signal evidence that our profession is hypocritical. If
Christ be in us, he is the hope of glory in us ; and where that
hope is, it will be active in desires of the things hoped for.
Many love the world too well, and have their minds too
much filled with the things of it, to entertain desires of
speeding through it unto a state wherein they may behold
the glory of Christ. They are at home, and are unwilling to
be absent from the body, though to be present with the
Lord. They hope it may be that such a season will come at
one time or another, and then it will be the best they can
look for when they can be here no more. But they have but
a little sight of the glory of Christ in this world by faith, if
any at all, who so little, so faintly desire to have the imme-
diate sight of it above. I cannot understand how any man
can walk with God as he ought, or hath that love for Jesus
Christ which true faith will produce, or doth place his re-
freshments and joy in spiritual things, in things above, that
doth not on all just occasions, so meditate on the glory of
Christ in heaven as to Ions; for an admittance into the im-
mediate sight of it.
Our Lord Jesus Christ alone perfectly understood where-
in the eternal blessedness of them that believe in him, doth
consist. And this is the sum of what he prays for with re-
spect 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 con-
tinual desire of that which he prayed so earnestly that we
might attain? If in ourselves, we as yet apprehend but
little of the glory, the excellency, the blessedness of it,
yet ought we to repose that confidence in the wisdom and
love of Christ, that it is our best, infinitely better than any
thing we can enjoy here below.
Unto those who are inured unto those contemplations,
they are the salt of their lives, whereby every thing is con-
dited and made savoury unto them, as we shall shew after-
ward. And the want of spiritual diligence herein, is that
which hath brought forth a negligent, careless, wordy pro-
fession of religion, which countenancing itself with some
494 MEDITATIONS AND DISCOURSES
outward duties, hath lost out of it the power of faith and
love in their principal operations. Hereby many deceive
their own souls. Goods, lands, possessions, relations, trades,
with secular interests in them, are the things whose image is
drawn on their minds, and whose characters are written on
their foreheads as the titles whereby they may be known.
As believers beholding the glory of Christ in the blessed
glass of the gospel, are changed into the same image and
likeness by the Spirit of the Lord ; so these persons 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 being fed by, the love of the world and self, do abide
and prevail in them. But we have not so learned Christ
Jesus.
CHAP. XIII.
The second difference hetween our heJwlding the glory of Christ hy faith
in this world, and hy 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 be-
hold the sun in its beauty. Hence our sight of it differs
greatly from what we shall enjoy in glory, as hath been de-
clared. But this is not all ; it is frequently hindered and
interrupted in its operations, or it loseth the view of its ob-
ject by one means or other. As he who sees any thing at a
great distance, sees it imperfectly ; and tlie least interposi-
tion 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 difference be-
tween faith and sight.
Now, although the consideration hereof may seem a kind
of diversion from our present argument, yet I choose to in-
ON THE GLORY OF CHRIST. 495
sist upon it, that I may evidence the reasons whence it is
that many have so little experience of the things whereof
we have treated ; that they find so little of reality or power
in the exercise of this grace, or the performance of this duty.
For it will appear in the issue, that the whole defect is in
themselves ; the truth itself insisted on is great and effica-
cious.
1. 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, xxiii. 8, 9. Which way soever I turn myself,
whatever are my endeavours, in what way or work of his own,
I seek him, I cannot find him, I cannot see him, I cannot
behold his glory. So the church also complains, 'Verily thou
art a God that hidest thyself, O God of Israel the Saviour;'
Isa.xlv. 15. Andthepsalmist/ How long. Lord, wilt thou hide
thyself for ever?' Psal. Ixxxix. 46. This hiding of the face
of God, is the hiding of the shining of his glory in the face
of Christ Jesus, and therefore of the glory of Christ himself;
for it is the glory of Christ to be the representative of the
glory of God. The spouse in the Canticles is often at a loss,
and herein bemoans herself that her beloved was withdrawn,
that she could neither find him, nor see him, chap. iii. 1, 2.
V. 6.
Men may retain their notions concerning Christ, his
person, and his glory. These cannot be blotted out of their
minds, but by heresy or obdurate stupidity. They may
have the same doctrinal knowledge of him with others ; but
the sight of his glory doth not consist therein; they may
abide in the outward performance of duties towards him, as
formerly; but yet all this while as unto the especial gracious
communications of himself unto their souls, and as unto a
cheerful refreshing>iew of his glory, he may withdraw and
hide himself from them.
As under the same outward dispensations of the word.
496 MEDITATIONS AND DISCOURSES
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 V John xiv. 22.) whereon they to whom he
doth so manifest himself, do see him to be beautiful, glori-
ous, and lovely (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. so in the same dis-
pensation 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 sup-
posed an act of sovereign unaccountable wisdom ; yet there
are many holy ends of it, and consequently reasons for it.
I shall mention one only. He doth it to stir us up in an
eminent manner unto a diligent search and inquiry after
him. Woful sloth and negligence are apt to prevail in us,
in our meditations on heavenly things. Though our hearts
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 towards him. Who is it that can
justify himself herein? 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 admired in his patience,
that on the account of our unkindness and woful negligence
herein, he hath not only withdrawn himself at seasons, but
that he hath not utterly departed from us. Now he knows
that those with whom he hath been graciously present, who
have had views of his glory, although they have not valued
the mercy and privilege of it as they ought ; yet can they
not bear a sense of his absence, and his hiding himself from
them. By this therefore will he awake them unto a diligent
inquiry after him. Upon the discovery of his absence and
such a distance of his glory from them as their faith cannot
ON THE GLORY OF CHRIST. 497
reach unto it, tliey become like the doves of the valleys, all
of them mourning every one for his iniquity, and do stir up
themselves to seek him early and with diligence. See Hos.
V. 5. So wherever the spouse intimates this withdrawing of
Christ from her, she immediately gives an account of her
restless diligence and endeavours in her inquiries after him,
until she have found him, chap. iii. 1 — 5. v. 2 — 8. And in
these inquiries there is such an exercise of faith and love,
though it may be acting themselves mostly in sighs and
groans, as is acceptable and well pleasing to him.
We are like him in the parable of the prophet that spake
unto Ahab, who having one committed unto him to keep,
affirms that whilst he was busy here and there, he was gone.
Christ commits himself unto us, and we ought carefully to
keep his presence. ' I held him,' saith the church, ' and
would not let him go ;' Cant. iii. 4. But whilst we are busy
here and there, while our minds are over filled with other
things, he withdraws himself, we cannot find him. But even
this rebuke is a sanctified ordinance for our recovery, and
his return unto us.
2. Our second inquiry is, how we may know when Christ
doth so withdraw himself from us, that we do not, that we
cannot, behold his glory.
I speak herein unto them alone who make the observa-
tion 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 can-
not in a due manner behold his glory.
1. And the first discovery hereof is by the consequents of
such withdrawings. And what are the consequents of it,
we can know no otherwise but by the effects of his presence
with us, and the manifestation of himself unto us, which
as unto some degrees must necessarily cease thereon.
Now the first of these is the life, vigour, and effectual
acting of all grace in us. This is an inseparable consequent
and eff'ect of a view of his glory. Whilst we enjoy it, 'we
live ; nevertheless not we, but Christ liveth in us,' exciting
and acting all his graces in us.
This is that which the apostle instructeth us in ; while
VOL- XII. 2 K
498 MEDITATIONS AND DISCOURSES
* we behold his glory, as in a glass, as we are transformed into
the same image from glory to glory;' 2 Cor. iii. 18. That
is, whilst by faith we contemplate on the glory of Christ as
revealed in the gospel, all grace will thrive and flourish in
us towards a perfect conformity unto him. For whilst we
abide in this view and contemplation, our souls will be pre-
served in holy frames, and in a continual exercise of love
and delight, with all other spiritual affections towards him.
It is impossible whilst Christ is in the eye of our faith as
proposed in the gospel, but that we shall labour to be like
him and greatly love him. Neither is there any way for us
to attain unto either of these which are the great concern-
ments of our souls, namely, to be like unto Christ and to
love him, but by a constant view of him and his glory by
faith, which powerfully and effectually works them in us.
All the doctrinal knowledge which we have of him is useless ;
all the view we have of his glory is but fancy, imagination,
or superstition, which are not accompanied with this trans-
forming power. And that which is wrought by it, is the in-
crease and vigour of all grace; for therein alone our conformity
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 believing (as it is at present by many derided, though it
be the life of religion), fancy and superstition provided vari-
ous supplies in the room of it. For they found out cruci-
fixes and images, with paintings to represent him in his suf-
ferings and glory. By these things, their carnal affections
being excited by their outward senses, they suppose them-
selves to be affected with him, and to be like unto him.
Yea, some have proceeded so far, as either by arts diabo-
lical, or by other means, to make an appearance of wounds
on their hands, and feet, and sides, therein pretending to be
like him; yea, to be wholly transformed into his image.
But that which is produced by an image, is but an image.
An imaginary Christ will effect nothing in the minds of men,
but imaginary grace.
Thus relio-ion was lost and died. When men could not
ON THE GLORY OF CHRIST. 499
obtain any experience in their minds of the spiritual mys-
teries of the gospel, nor be sensible of any spiritual change
or advantage by them, they substituted some outward duties
and observances in their stead ; as I shall shew, God willing,
elsewhere more at large. These produced some kind of
effects on their minds and affections, but quite of another
nature than those which are the real effects of true evange-
lical grace. This is openly evident in this substitution of
images instead of the representation of Christ and his glory
made in the gospel.
However, there is a general supposition granted on all
hands ; namely, that there must be a view of Christ, and his
glory, to cause us to love him, and thereby to make us con-
formable 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 crucifixes, with other images and pictures
of him ; and that with our bodily eyes. We say it is by our
beholding his glory by faith, as revealed in the gospel, and
no otherwise. And to confess the truth, we have some, who,
as they reject the use of images, so they despise that spi-
ritual 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 these abominations by an express prohibition of such
images unto all ends whatever ; so unto our stability in the
profession of the truth, an experience of the efficacy of this
spiritual view of Christ transforming our souls into his own
likeness, is absolutely necessary. For if an idolater should
plead, as they do all, that in the beholding of the image of
Christ, or of a crucifix, especially if they are sedulous and
constant therein, they find their affections unto him greatly
excited, increased, and inflamed ; (as they will be, Isa. Ivii. 5.)
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 imagi-
nation 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-
2 K 2
500 MEDIIAIIOXS AND DISCOURSES
nation unto things present and visible. Hence among them
who are satisfied that they ought not to be adored with any-
religious veneration, yet some are apt upon the sight of them
to entertain a thoughtful reverence, as they would do if
they were to enter into a Pagan temple full of idols ; and
others are continually making approaches towards their use
and veneration in paintings, and altars, and such outward
postures of worship as are used in the religious service of
them. But that they do sensibly affect the minds of men
carnal and superstitious, cannot be denied, and as they sup-
pose, it is with a love unto Christ himself. However, cer-
tain 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 trans-
formino- our minds into his likeness. And if we have not
another, and that a more excellent way of beholding him,
than they have who behold him, as they suppose, in images
and crucifixes, they w^ould 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 in-
veigle the carnal affections of men ignorant of the power of
the gospel, to become their proselytes. For having lived,
it may be, a long time without any the least experience of
a sensible impression on their minds, or a transforming
power from the representation of Christ in the gospel, upon
their very first religious, devout application unto these
images, they find their thoughts exercised, their minds af-
fected, and some present change made upon them.
But there was a difference between the person of David,
and an image with a bolster of goat's hair, though the one
were laid in tlie room and place of the other. And there is
so between Christ and an image, though the one be put into
the place of the other. Neither do these things serve unto
any other end, but to divert the minds of men from faith and
love to Christ ; giving them some such satisfactions in the
room of them, as that their carnal affections do cleave unto
their idols. And indeed it doth belong unto the wisdom
of faith, or we stand in need of spiritual light, to discern and
judge between the working of natural affections towards
spiritual objects, on undue motives, by undue means, with
ON THE GLORY OF CHRIST. 501
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 digression.
Hereby we may understand whether the Lord Christ
doth so withdraw himself, as that we do not, as that we
cannot, behold the glory by faith in a due manner ; which is
the thing inquired after. For if we grow weak in our
graces, unspiritual in our frames, cold in our affections, or
negligent in the exercise of them by holy meditation, it is
evident that he is at a great distance from us, so as that we
do not behold his glory as we ought. If the weather grow
cold, herbs and plants do wither, and the frost begins to
bind up the earth, all men grant that the sun is withdrawn,
and makes not his wonted approach unto us. And if it be
so with our hearts, that they grow cold, frozen, withering,
lifeless in and unto spiritual duties, it is certain that the
Lord Christ is in some sense withdrawn, and that we do not
behold his glory. We retain notions of truth concerning his
person, office, and grace ; but faith is not in constant exer-
cise, as to real views of him and his glory. For there is
nothing more certain in Christian experience than this is,
that while we do really by faith behold the glory of Christ,
as proposed in the gospel, the glory of his person and office
as before described, and so abide in holy thoughts and me-
ditations thereof, especially in our private duties and retire-
ments, all ofrace 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 ; dead-
ness, coldness, lukevvarmness, a kind of spiritual stupidity
and senselessness coming upon us ? Do we find an unrea-
diness unto the exercise of grace in its proper season, and
the vigorous acting of it in duties of communion with God ?
502 MEDITATIONS AND DISCOURSES
And would we have our souls recovered from these danger-
ous diseases ? Let us assure ourselves there is no better way
for our healing and deliverance, yea, no other way but this
alone, namely, the obtaining a fresh view of the glory of
Christ by faith, and a steady abiding therein. Constant
contemplation of Christ and his glory putting forth its trans-
forming power unto the revival of all grace, is the only re-
lief in this case, as shall further be shewed afterward.
Some will say, that this must be effected by fresh sup-
plies and renewed communications of the Holy Spirit. Un-
less he fall as dew and showers on our dry and barren
hearts, unless he causeth 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 recovered. Unto this end
is he prayed for, and promised in the Scripture ; see Cant.
iv. 16. Isa. xliv. 3, 4. Ezek.xi. 19. xxxvi. 26. Hos.xiv. 5, 6.
And so it is. The immediate efficiency of the revival of
our souls is from and by the Holy Spirit. But the inquiry
is, in what way, or by what means, we may obtain the sup-
plies and communications of him unto this end ? This the
apostle declares in the place insisted on ; ' We, beholding
the glory of Christ in a glass, are changed into the same
image, from glory to glory, even by the Spirit of the Lord.'
It is in the exercise of faith on Christ in the way before de-
scribed, that the Holy Spirit puts forth his renewing, trans-
forming power in and upon our souls. This therefore is that
alone which will retrieve Christians from their present decays
and deadness.
Some complain greatly of their state and condition ;
none so dead, so dull, and stupid as they : they know not whe-
ther 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 them-
selves unto multiplied duties. Howbeit the generality of
professors seem to be in a pining thriftless condition. And
the reason of it is, because they will not sincerely and con-
stantly 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
ON THE GLORY OF CHRIST. 503
unto a known and approved remedy, because it may be the
use of it is unsuited unto some of his present occasions. Now
this is to live in the exercise of faitli 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 with-
out me ye can do nothing.'
There is a twofold coming unto Christ by believing.
The first is that we may have life ; that is, a spring and prin-
ciple 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 liveth in us ;' Gal. ii. 19, 20. And unbelief is a not
coming unto him, that we may have life ; John v. 40. But
secondly, there is also a coming unto him by believers in
the actual exercise of faith, that they may 'have this life
more abundantly;' John x. 10. That is, such supplies of
grace as may keep their souls in a healthy, vigorous acting of
all the powers of spiritual life. And as he reproacheth
some that they would not come unto him that they might
have life, so he may justly reprove us all, that we do not so
come unto him in the actual exercise of faith, as that we might
have this life more abundantly.
2. When the Lord Christ is near us, and we do be-
hold his glory, he will frequently communicate spiritual
refreshment in peace, consolation, and joy unto our souls.
We shall not only hereby have our graces excited with re-
spect unto him as their object, but be made sensible of his
actings toward us in the communications of himself and his
love unto us. When the sun of righteousness ariseth on
any soul, or makes any near approach thereunto, it shall
find * healing under his wings ;' his beams of grace shall con-
vey by his Spirit, holy spiritual refreshment thereunto. For
he is present with us by his Spirit, and these are his fruits
and effects, as he is the Comforter, suited unto his office as
he is promised unto us.
Many love to walk in a very careless unwise profession.
So long as they can hold out in the performance of outward
duties, they are very regardless of the greatest evangelical
504 MEDITATIONS AND DISCOURSES
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 experience of these things, profes-
sion is heartless, lifeless, useless; and religion itself a dead
carcase without an animating soul. The peace which some
enjoy, is a mere stupidity. They judge not these things to
be real, which are the substance of Christ's present reward ;
and a renunciation whereof would deprive the church of
its principal supportments and encouragements in all its
sufferings. It is a great evidence of the power of unbelief,
when we can satisfy ourselves without an experience in our
own hearts of the great things in this kind of joy, peace,
consolation, assurance, that are promised in the gospel.
For how can it be supposed that we do indeed believe the
promises of things future, namely, of heaven, immortality,
and glory, the faith whereof is the foundation of all religion,
when we do not believe the promises of the present reward,
in these spiritual privileges. And how shall we be thought
to believe them, when we do not endeavour after an expe-
rience of the things themselves in our own souls, but are
even contented without them ? But herein men deceive
themselves. They would very desirously have evangelical
joy, peace, and assurance, to countenance them in their evil
frames, and careless walking. And some have attempted
to reconcile these things unto the ruin of their souls. But
it will not be. Without the diligent exercise of the grace
of obedience, we shall never enjoy the grace of consolation.
But we must speak somewhat of these things afterward.
It is peculiarly, in the view of the glory of Christ, in
his approaches unto us, and abiding with us, that we are
made partakers of evangelical peace, consolation, joy, and
assurance. These are a part of the royal train of his graces,
of the reward wherewith he is accompanied ; ' his reward
is with him.' Wherever he is graciously present with any,
these things are never wanting in a due measure and de-
gree, unless it be by their own fault, or for their trial. In
these things doth he give the church of his loves ; Cant,
vii. 12. ' For if any man,' saith he, ' loveth me, I will love
him, and manifest myself unto him ;' John xiv. 21. ' Yea,
ON THE GLORY OF CHRIST. 505
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 communica-
tion 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. 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 re-
presented in the glass of the gospel, meditate upon it, em-
brace it, and virtue will proceed from Christ, communica-
ting 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 to-
tally want such intimations of his love, yea, such eflfusions
of it in his heart, as shall be a living spring of those spi-
ritual refreshments; John iv. 14. Rom. v. 5. When there-
fore 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 distem-
pered fancies and imaginations. Yea, such things have
been spoken and written of them, as contain a virtual re-
nunciation 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 religion to an outward
shew, and a pageantry fitter for a stage, than that temple
of God which is in the minds of men. According unto the
sentiments of these profane scoff'ers, 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.
506 MEDITATIONS AND DISCOURSES
as their necessary effects. No such thing, as the * lifting
up of the light of God's countenance upon us, which will
put gladness into our hearts ;' that gladness which com-
priseth all the things mentioned ; no such thing as rejoicing
upon 'believing with joy unspeakable 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 wine well
refined' in gospel mercies, are empty and insignificant words ;
that all those ravishing joys and exultations of spirit that
multitudes of faithful martyrs of old, and in later ages have
enjoyed by a view of the glory of God in Christ and a sense
of his love, whereunto they gave testimony unto their last
moments in the midst of their torments, v;ere but fancies
and imaginations. But it is the height of impudence in
these profane scoffers, that they proclaim their own ig-
norance of those things which are the real powers of our
religion.
Others there are, who will not deny the truth of these
things. They dare not rise up in contradiction unto those
express testimonies of the Sciipture, wherewith they are
confirmed. And they do suppose that some are partakers
of them, at least there were so formerly ; but as for their
parts, they have no experience of them, nor do judge it
their duty to endeavour after it. They can make a shift to
live on hopes of heaven and future glory : as unto what is
present they desire no more, but to be found in the per-
formance 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 temporal things, it is impossible they should seek after
those that are spiritual in a due manner. And it must be
confessed, that when we have a due regard unto spiritual,
evangelical consolations and joys, it will abate and take off
our affections unto, and satisfaction in, present enjoyments ;
Phil. iii. 8, 9.
But there is no more sacred truth than this ; that where
ON TPIE GLORY OF CHRIST. 507
Christ is present with believers, where he is not withdrawn
for a season from them, where they live in the view of his
glory by faith as it is proposed unto them in the gospel, he
will give unto them, at his own seasons, such intimations of
his love, such supplies of his Spirit, such holy joys and re-
joicings, such repose of soul in assurance, as shall refresh
their souls, fill them with joy, satisfy them with spiritual
delight, and quicken them unto ail acts of holy communion
with himself.
Let no such dishonour be reflected on the gospel, that
whereas the faith of it, and obedience unto it, are usually
accompanied with outward troubles, afflictions, persecution,
and reproaches, as we are foretold 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 vvv
ev Ti^ Kaipt^ TovTM ' even now in this life,' in this world, dis-
tinct from eternal life, in the world to come, we shall re-
ceive a hundred-fold recompense for all that we can lose or
suffer for his sake ; Matt. x. 30. as also unto the experience
of them who in all ages have * taken joyfully the spoiling of
their goods, as knowing in themselves' (by the experience
which they have of its first-fruits) ' that they have in hea-
ven a better and more abiding substance;' Heb. x. 29, 30.
If we come short in a participation of these things, if we are
strangers unto them, the blame is to be laid on ourselves
alone, as it shall be immediately declared.
Now the design of the Lord Christ in thus withdrawing
himself from us, and hiding his glory from our view, being
the exercise of our graces, and to stir us up unto diligence
in our inquiries after him, here lieth our guidance and di-
rection in this case. Do we find ourselves lifeless in the
spiritual duties of religion ? Are we strangers unto the hea-
venly visits of consolation and joys, those visitations of
God whereby he preserves our souls ? Do we seldom enjoy
a sense of the * shedding abroad of his love in our hearts by
the Holy Ghost?' We have no way of recovery but this
alone. To this 'strong tower' must we turn ourselves as 'pri-
soners of hope ;' unto Christ must we look that we may be
saved. It is a steady view or contemi)lation of his glory by
508 MEDITATIONS AND DISCOURSES
faith alone, that will bring in all these things in a lively ex-
perience into our hearts and souls.
Again, in the second place, it is from ourselves princi-
pally, if we lose the views of the glory of Christ, and the ex-
ercise of faith be obstructed therein. All our spiritual dis-
advantages do arise from ourselves. It is the remainder of
lusts and corruptions in us, either indulged by sloth and
negligence, or excited and inflamed by Satan's temptations,
that do obstruct us in this duty. Whilst they are in any
disorder or disturbance, it is in vain for us to expect any
clear view of this glory.
That view of the glory of Christ, whereof we treat, con-
sists in two things ; namely, its especial nature, and its ne-
cessary adjunct, or effect. The first is, a spiritual percep-
tion or understanding of it as revealed in the Scriptures.
For the revelation of the glory of his person, office, and
grace, is the principal subject of them, and the principal
object of our faith. And the other consists in multiplied
thoughts about him, with actings of faith in love, trust, de-
light, and longing after the full enjoyment of him; 1 Pet. i. 8.
If we satisfy ourselves in mere notions and speculations
about the glory of Christ as doctrinally revealed unto us, we
shall find no transforming power or efficacy communicated
unto us thereby. But when under the conduct of that spi-
ritual light our affections do cleave unto him with full pur-
pose of heart, our minds are filled with the thoughts of him,
and delight in him, and faith is kept up unto its constant
exercise in trust and affiance on him, virtue will proceed
from him to purify our hearts, increase our holiness,
strengthen our graces, and to fill us sometimes * with joy
unspeakable and full of glory.' This is the just temperature
of a state of spiritual health ; namely, when our light of the
knowledge of the glory of God in Christ doth answer the
means of it which we enjoy; and when our affections unto
Christ do hold proportion unto that light; and this accord-
ing unto the various degrees of it ; for some have more, and
and some have less. Where light leaves the affections be-
hind, it ends in formality or atheism : and where affections
outrun light, they sink in the bog of superstition, doting on
images and pictures, or the like. But where things go not
into these excesses, it is better that our affections exceed
ON THE GLORY OF CHRIST. 509
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 obstructed by the remainder of corruption in us, espe-
cially if not kept constantly under the discipline of mortifi-
cation, but some way indulo;ed unto. For,
1. The steam of their disorder will cloud and darken the
understanding, that it shall not be able clearly to discern
any spiritual object, least of all the greatest of them. There
is nothing more acknowledged, even in things natural and
moral, than that the disorder of the passions and affections
will blind, darken, and deceive the mind in its operations.
And it is much more so in things spiritual, wherein that dis-
order is an immediate rebellion against its proper conduct-
ing light; that is, against the light and rule of grace.
There are three sorts of them unto whom the gospel is
preached, in whom there are various obstructions of this
Tiew.
1. There is in obstinate unbelievers a darkness that is an
effect of the power of Satan on their minds, in blindino- 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 discern this glory of Christ in a due manner. Hence
* the light shineth in darkness, and the darkness compre-
hendeth it not;' John i. 5. For 'the natural man receiveth
not the things of the Spirit of God: for they are foolishness
unto him : neither can he know them, because they are spi-
ritually discerned ;' 1 Cor. ii. 14. Hence it is that although
Christ be preached among us continually, yet there are very
few who discern any glory or beauty in him, for which he
should be desired, as the prophet complains, Isa. liii. 1, 2.
But I speak not of this natural darkness in general. But
even these persons have their minds filled with prejudices
against the gospel, and darkened as unto the glory of Christ
510 MEDITATIONS AND DISCOURSES
according as corrupt lusts and affections are prevalent in
them. See John i. 44. xii. 43. Hence is the difference
that is amono^ the common hearers of the word. For al-
though no man can do any thing of himself for the receiving
of Christ, and the beholding of his glory, without the espe-
cial aid of the grace of God, Matt. xi. 24. John vi. 44, 45.
yet some may make more opposition unto believing, and lay
more hinderances in their own way, than others ; which is
done by their lusts and corruptions.
3. There are those in whom both these evils are cured
by faith, wherein * the eyes of our understandings are en-
lightened' to perceive and discern spiritual things ; Eph. i.
16 — 18. But this cure is wrought in this life but in part ;
1 Cor. xiii. 12. And in this cure by a supply of a principle
of saving light unto our minds, there are many degrees. For
some have a clearer light than others, and thereby a more
clear discerning of the mystery of the wisdom of God, and
of the glory of Christ therein. But whatever be our attain-
ments herein, that which obstructs this light, that hinders it
from shining in a due manner, that obstructs and hinders
faith in its view of the glory of Christ. And this is done by
the remainders of corrupted nature in us, when they act in
any prevalent degree. For they darken the mind, and weaken
it in its spiritual operations. That is, where any corrupt and
inordinate affections, as love of the world, cares about it, in-
clinations 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 conti-
nually 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 in-
stability of their own minds.
This is the sum of what I do design. First, We have by
faith a view of the glory of Christ. This view is weak and un-
steady from the nature of faith itself, and the way of its pro-
ON THE GLORY OI- CHRIST. 511
posal unto us as in a glass, in comparison of what by sight
we shall attain unto. But moreover, where corrupt lusts or
inordinate affections are indulged unto, where they are not
continually mortified, where any one sin hath a perplexing
prevalency in the mind, faith will be so far weakened thereby,
as that it can neither see nor meditate upon this glory of
Christ in a due manner. This is the reason why the most are
so weak and unstable in the performance of this duty; yea,
are almost utterly unacquainted with it. The light of faith in
the minds of men being impaired, clouded, darkened, by the
prevalency of unmortified lusts, it cannot make such discove-
ries of this glory, as otherwise it would do. And this makes
the preaching of Christ unto many so unprofitable as it is'.
Secondly, In the view of the glory of Christ which we
have by faith, it will fill the mind with thoughts and medita-
tions about him, whereon the affections will cleave unto
him with delight. This, as was said, is inseparable from a
spiritual view of his glory in its due exercise. Every one that
hath it, must and will have many thoughts concerning, and
great affections to, him. See the description of these things,
Phil. iii. 8. 10. It is not possible, I say, that we should
behold the glory of his person, office, and grace, with a due
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 hira not at
all. And that is no love, which doth not beget in us many
thoughts of the object beloved. He, therefore, who is par-
taker of this grace, will think much of what Christ is in him-
self, of what he. hath done for us, of his love and conde-
scension, of the manifestation of all the glorious excellencies
of the divine nature in him, exerted in a way of infinite wis-
dom and goodness for the salvation of the church. Thoughts
and meditations of these things will abound in us, if we are
not wanting unto the due exercise of faith; and intense, in-
flamed 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
512 MEDITATIONS AND DISCOURSES
may be only in a mean and low degree), men do but deceive
their own souls in hopes of any benefit by Christ or the
gospel.
This, therefore, is the present case. Where there are
prevailing sinful distempers or inordinate affections in the
mind, such as those before-mentioned, as self-love, love of
the world, cares and fears about it, with an excessive valua-
tion of relations and enjoyments ; they will so far cumber
and perplex it with a multitude of thoughts about their own
objects, as shall leave no place for sedate meditations on
Christ and his glory. And where the thoughts are engaged,
the affections which partly excite them, and partly are led
by them, will be fixed also; Col. iii. 1, 2.
This is that which, in the most, greatly promoteth that
imperfection, which is in our view of the glory of Christ, by
faith in this life. According to the proportion and degree
of the prevalency of affections, corrupt, earthly, selfish, or
sensual, filling the heads and hearts of men with a multitude
of thoughts about what they are fixed on, or inclined unto ;
so is faith obstructed and weakened in this work and duty.
Wherefore, whereas there is a remainder of these lusts,
as to the seeds of them in us all, though more mortified in
some than in others ; yet having the same effects in the
minds of all, according to the degree of their remainder;
thence it is as from an efficacious cause of it, that our view
of the glory of Christ by faith, is in many so weak, imperfect
and unsteady.
Thirdly, We have interruption given unto the work of
faith herein, by the 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 into them,'
or irradiate their minds ; 2 Cor. iv. 4. And herein he pre-
vails 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 tlie most, that
they shall not behold any thing of the glory of Christ
therein. By this means he continues his rule in the chil-
dren of disobedience. With respect unto the elect, God
overpowers him herein. He ' shines into their hearts to
o'ive them the knowledge of his glory in the face of Christ
ON THE GLORV OF CHRIST. 513
Jesus;* ver. 6. Yet will not Satan so give over. He will
endeavour 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
methods of serpentine subtilty, and casts in his fiery darts,
so to disquiet, discompose, and deject them, as that they
can retain no comfortable views of Christ or his glory.
Hence arise fears, doubts, disputes, uncertainties, with
various disconsolations. Hereon they cannot apprehend the
love of Christ, nor be sensible of any interest they have
therein, or any refreshing persuasions that they are accepted
with him. If such things sometimes shine and beam into
their minds, yet they quickly vanish and disappear. Fears
that they are rejected and cast off by him, that he will not
receive them here nor hereafter, do come in their place ;
hence are they filled with anxieties and despondencies, under
which it is impossible they should have any clear view of
his glory.
I know that ignorance, atheism, and obstinate security
in sensual sins, do combine to despise all these things. But
it is no new thing in the world, that men outwardly professing
Christian religion, when they find gain in that godliness,
should speak evil of the things which they know not, and
corrupt themselves in what they know naturally, as brute
beasts.
2. With others he deals after another manner. By various
means he seduceth them into a careless security, wherein
they promise peace unto themselves without any diligent
search into these things. Hereon they live in a general
presumption that they shall be saved by Christ, although
they know not how. This makes the apostle so earnest in
pressing the duty of self-examination on all Christians, 2 Cor,
xiii. 5, * Examine yourselves, whether ye be in the faith j
prove your own selves. Know ye not your own selves, that
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
VOL. xii. 2 h
514 MEDITATIONS AND DISCOURSES
receive him, and by faith he dwelleth in our hearts; John i.
12. Eph. iii. 17.
This is the principal way of his prevailing in the world.
Multitudes by his seduction live in great security under the
utmost neglect of these things. Security is granted to be
an evil destructive of the souls of men ; but then it is sup-
posed to consist only in impenitency for great and open
sins; but to be neglective of endeavouring an experience of
the power and grace of the gospel in our own souls, under
a profession of religion, is no less destructive and pernicious,
than impenitency in any course of sin.
These and the like obstructions unto faith in its opera-
tions being added unto its own imperfections, are another
cause whence our view of the glory of Christ in this world
is weak and unsteady ; so that for the most part it doth but
transiently affect our minds, and not so fully transform them
into his likeness, as otherwise it would.
It is now time to consider, that sight which we shall
have of the glory of Christ in heaven, in comparison of that
which we have here below. Now this is equal, stable, always
the same, without interruption or diversion. And this is
evident, both in the causes or means of it, as also in our
perfect deliverance from every thing that might be a hin-
derance in it, or an obstruction unto it.
1. We may consider the state of our minds in glory.
The faculties of our souls shall then be made perfect; Heb.
xii. '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. Per-
fectly purified from all principles of instability and variety;
of all inclinations unto things sensual and carnal, and all
contrivances of self-preservation or advancement, being
wholly transformed into the image of God, in spirituality
and holiness. And to take in the state of our bodies after
the resurrection; even they also, in all their powers and
senses, shall be made entirely subservient unto the most
spiritual actings of our minds in their highest elevation by
the light of glory. Hereby shall we be enabled and fitted
eternally to abide in the contemplation of the glory of Christ,
with joy and satisfaction. The understanding shall be always
ON THE GLORY OF CHRIST. 515
perfected with the vision of God, and the affections cleave
inseparably to him ; which is blessedness.
The very essential faculties of our souls in that way and
manner of working, which by their union with our bodies
they are confined unto, are not able to comprehend and
abide constantly in the contemplation of this glory. So
that, though our sight of it here be dim and imperfect, and
the proposal of it obscure ; yet from the weakness of our
minds, we are forced sometimes to turn aside from what we
do discern, as we do our bodily eyes from the beams of the
sun, when it shines in its brightness. But in this perfect
state they are able to behold and delight in this glory con-
stantly, with eternal satisfaction,
' But as for me,' saith David, ' I will behold thy face in
righteousness; I shall be satisfied when I awake, with thy
likeness;* Psal. xvii. 15. It is Christ alone, who is the like-
ness and image of God. When we awake in the other world,
with our minds purified and rectified, the beholding of him
shall be always satisfying unto us. There will be then no
satiety, no weariness, no indispositions ; but the mind being
made perfect in all its faculties, powers, and operations,
with respect unto its utmost end, which is the enjoyment
of God, is satisfied in the beholding of him for evermore.
And where there is perfect satisfaction without satiety, there
is blessedness for ever. So the Holy Spirit affirms of the
four living creatures in the Revelation; ' They rest not day
nor night, saying, holy, holy, holy Lord God Almighty;*
chap. iv. 8. They are continually exercised in the admira-
tion and praises of God in Christ, without weariness or in-
terruption. 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 abso-
lutely 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 external aid, like a glass helping
the weakness of the visive faculty to see things afar off; but
it is an internal power, or an act of the internal power of
our minds, wherewith they are endowed in a glorified state.
Hereby we shall be able to ' see him face to face, to see him as
2 L 2
516 MEDITATIONS AND DISCOURSES
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 whole 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.
2. 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, and it is need-
ful 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 of good and evil, as to the future different
states of men. They shall be for ever. Eternity makes
them absolutely good on the one hand, and absolutely evil
on the other. To be in hell under the wrath of God, is in
itself the greatest penal evil ; but to be there for ever, with-
out the intermission of misery, or determination of time, is
that which renders it the greatest evil unto them who shall
be in that condition. So is eternity the life of future blessed-
ness. 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 Al-
mighty, and the Lamb are the temple thereof;' Rev. xxi. 24.
There is no need of instituted means of worship, nor of or-
dinances of divine service; for we shall need neither in-
crease o f ace, nor excitations unto its exercise : the con-
stant, immediate, uninterrupted enjoyment of God and the
Lamb, supplieth all. And it hath no need of the sun, nor
of the moon to shine in it; for the glory of God doth en-
lighten it, and the Lamb is the light thereof. The light of
the sun is excellent ; howbeit, it hath its seasons : after it
hath shone in its brightest lustre, it gives place to the night
and darkness. So is the light of the moon of great use in
the night ; but it hath its seasons also. Such is the light
we have of the glory of God and the Lamb in this world.
Sometimes it is as the light of the sun, which under the
gospel is sevenfold, as the light of seven days in one, in
comparison of the law ; Isa. xxx. 26. sometimes as the light
of the moon, which giveth relief in the night of temptations
ON THE GLORY OF CHRIST. 517
and trials. But it is not constant; we are under a vicissi-
tude of light and darkness, views of Christ, and a loss of
him. But in heaven the perpetual presence of Christ with
his saints, makes it always one noon of light and glory.
3. This vision is not in the least liable unto any weak-
enings from internal defects, nor any assaults from tempta-
tions, 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 disposi-
tion remain in our souls, but what shall eternally lead us
unto the contemplation of the glory of Christ, with delight
and complacency. Nor will there be any defect in the gra-
cious 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. The
mouth of iniquity shall be stopped for ever, and the voice
of the self- avenger shall be heard no more.
Wherefore, the vision which we shall have in heaven of
the glory of Christ, is serene, always the same, always new
and indeficient, wherein nothing can disturb the mind in the
most perfect operations of a blessed life. And when all the
faculties of the soul can without any internal weakness or
external hinderances exercise their most perfect operations
on the most perfect object; therein lies all the blessedness
which our nature is capable of.
Wherefore, whenever in this life we attain any comfort-
able 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.
518 MEDITATIONS AND DISCOUESES
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 ab-
solutely incomprehensible, and so not to be inquired into),
I shall name two only, and so put a close to this discourse.
1. In the view which we have here of the glory of Christ
by faith, we gather things as it were one by one, in several
parts and parcels out of the Scripture; and comparing them
together in our minds, they become the object of our pre-
sent 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 Re-
velation, 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. And 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 ' fellas dead at his feet.'
We are not able in this life to bear such glorious represen-
tations 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 Scrip-
ture itself, in any one place, make an entire proposal of the
glory of Christ, with all that belongs unto it ; nor is it capa-
ble of so doing ; nor can there be any such representation
of it, unto our capacity on this side heaven. If all the light
of the heavenly luminaries had been contracted into one, it
would have been destructive, not useful, to our sight ; but
being by divine wisdom distributed into sun, moon, and
stars, each giving out his own proportion, it is suited to
ON THE GLORY OF CHRIST. 519
declare the glory of God, and to enlighten the world. So if
the whole revelation of the glory of Christ, and all that be-
longs unto it, had been committed into one series and con-
texture of words, it would have overwhelmed our minds,
rather than enlightened us. Wherefore, God hath distri-
buted the light of it through the whole firmament of the
books of the Old and New Testament, whence it communi-
cates itself, by various parts and degrees, unto the proper
use of the church. In one place we have a description of
his person, and the glory of it ; sometimes in words plain
and proper, and sometimes in great variety of allegories,
conveying a heavenly sense of things unto the minds of
them that do believe ; in others, of his love and condescen-
sion in his office, and his glory therein. His humiliation,
exaltation, and power, are in like manner in sundry places
represented unto us. And as one star difFereth from another
in glory, so it was one way, whereby God represented the
glory of Christ, in types and shadows under the Old Testa-
ment, and another wherein it is declared in the New. Illus-
trious testimonies unto all these things are planted up and
down in the Scripture, which we may collect as choice
flowers in the paradise of God, for the object of our faith
and sight thereby.
So the spouse in the Canticles considered every part of
the person and grace of Christ distinctly by itself, and from
them all, concludes that 'he is altogether lovely;' chap. v.
10 — 16. So ought we to do in our study of the Scripture,
to find out the revelation of the glory of Christ, which is
made therein, as did the prophets of old, as unto what they
themselves received by immediate insjjiration. * They
searched diligently what the Spirit of Christ which was in
them did signify, when it testified beforehand the suflferings
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 gild-
ing, 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
520 MEDITATIONS AND DISCOURSES
exalted, and glorified therein. And it is the wisdom of
faith to gather into one, those parcelled descriptions that
are given of him, that they may be the object of its view
and contemplation.
In the vision which we shall have above, the whole
glory of Christ will be at once and always represented unto
us ; and we shall be enabled in one act of the light of glory
to comprehend it. Here indeed we are at a loss ; our minds
and understandings fail us in their contemplations. It will
not yet enter into our hearts to conceive what is the beauty,
what is the glory of this complete representation of Christ
unto us. To have at once all the glory of what he is, what
he was in his outward state and condition, what he did and
suftered, what he is exalted unto, his love and condescen-
sion, his mystical union with the church, and the commu-
nication 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 compre-
hended 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 con-
stantly, inseparably, eternally cleave by love unto whole
Christ in the sight of the glory of his person and grace,
until they are watered, dissolved, and inebriated in the waters
of life, and the rivers of pleasure that are above for ever-
more. So must we speak of the things which we admire,
which we adore, which we love, which we long for, which
we have some foretastes of in sweetness ineffable, which yet
we cannot comprehend.
These are some few of those things whence ariseth the
difference between that view which we have here of the
glory of Christ, and that which is reserved for heaven ;
namely, such as are taken from the difference between the
means or instruments of the one and the other, faith and
sight.
In the last place, the great difference between them, con-
sists in, and is manifested by, their effects. Hereof I shall
give some few instances, and close this discourse.
ON THE GLORY OF CHRIST. 521
First, The vision which we shall have of the glory of Christ
in heaven, and of the glory of the immense God in him, is
perfectly and absolutely 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, perfect-
ing act of this transformation be an act of sight, or the
sight of glory ; yet there are many things towards it, or de-
grees in it, which we may here take notice of in our way.
1. The soul upon its departure from the body, is imme-
diately freed from all the weakness, disability, darkness,
uncertainties and fears, which were impressed on it from
the flesh ; wherewith it was in the strictest union. The
image of the first Adam as fallen, is then abolished. Yea,
it is not only freed from all irregular sinful distempers
cleaving to our nature as corrupted, but from all those sin-
less grievances and infirmities which belong unto the ori-
ginal constitution of it. This necessarily ensues on the dis-
solution of the person in order unto a blessed state. The
first entrance by mortality into immortality, is a step to-
wards glory. The ease which a blessed soul finds in a de-
liverance from this encumbrance, is a door of entrance
into eternal rest. Such a change is made in that, which in
itself is the centre of all evil, namely death, that it is made
a means of freeing us from all the remainders of what is
evil.
For this doth not follow absolutely on the nature of the
thing itself. A mere dissolution of our natures can bring
no advantage with it, especially as it is a part of the curse.
But it is from the sanctification of it by the death of Christ.
Hereby that which was God's ordinance for the infliction
of judgment, becomes an effectual means for the communi-
cation of mercy ; 1 Cor. v. 22. xv. 54. It is by virtue of
the death of Christ alone, that the souls of believers are
freed by death from all impressions of sin, infirmity, and
evils, which they have had from the flesh, which were their
burden, under which they groaned all their days. No man
knows in any measure the excellency of this privilege, and
the dawnings of glory which are in it, who hath not been
wearied, and even worn out, through long conflicting with
the body of death. The soul hereon being freed from all
522 MEDITATIONS AND DISCOURSES
annoyances, all impressions from the flesh, is expedite and
enlarged unto the exercise of all its gracious faculties, as
we shall see immediately.
With wicked men it is not so. Death unto them is a
curse ; and the curse is the means of the conveyance of all
evil, and not deliverance from any. Wherein they have
been warmed and refreshed by the influences of the flesh,
they shall be deprived of it. But their souls in their sepa-
rate state, are perpetually harassed with all the disquieting
passions which have been impressed on their minds by their
corrupt fleshly lusts. In vain do such persons look for re-
lief 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 immediately set at liberty, enabled constantly to exer-
cise themselves on God in Christ. The end for which they
were created, for which our nature was endowed with them,
was, that we might adhere unto God by them, and come
unto the enjoyment of him. Being now freed wholly from
all that impotency, perverseness, and disability, unto this
end, with all the effects of them, which came upon them by
the fall ; they are carried with a full stream towards God,
cleaving unto him with the most intense embraces. And
all their actings towards God shall be natural, with facility,
joy, delight, and complacency. We know not yet the ex-
cellency of the operations of our souls in divine things,
when disburdened of their present weight of the flesh.
And this is a second step towards the consummation of
glory. For
In the resurrection of the body upon its full redemption,
it shall be so purified, sanctified, glorified, as to give no ob-
struction 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 blessed-
ness. Our eyes were made to see our Redeemer, and our
ON THE GLORY OF CHRIST. 523
other senses to receive impressions from him, according
unto their capacity. As the bodies of wicked men shall be
restored unto them to increase and complete their misery in
their sufferings; so shall the bodies of the just be restored
unto them, to heighten and consummate their blessedness.
3. These things are preparatory unto glory. The com-
plete communication of it, is by the infusion of a new hea-
venly light into the mind, enabling us to see the Lord Christ
as he is. The soul shall not be brought into the immediate
presence of Christ Without a new power to behold him, and
the immediate representation of his glory. Faith now doth
cease as unto the manner of its operation in this life, whilst
we are absent from Christ. This light of glory succeeds into
its room, fitted for that state and all the ends of it, as faith
is for that which is present. And,
4. In the first operation of this light of glory, believers
shall so behold the glory of Christ, and the glory of God in
him, as that therewith, and thereby, they shall be immedi-
ately and universally changed into his likeness. They shall
be as he is, when they shall see him as he is. There is no
growth in glory, as unto parts ; there may be as unto de-
grees. Additions may be outwardly made unto what is at
first received as by the resurrection of the body ; but the
internal light of glory, and its transforming efficacy is ca-
pable of no degrees ; though new revelations may be made
unto it, unto eternity. For the infinite fountain of life,
and light, and goodness, can never be fathomed, much less
exhausted. And what God spake on the entrance of sin,
by the 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 accompanied with a transforming efficacy, as the apostle
expressly declares, 2 Cor. iii. 18. It is the principle from
whence, and the instrumental cause whereby, all spiritual
change is wrought in us in this life ; but the work of it is
imperfect ; first, because it is gradual, and then because it
is partial.
524 MEDITATIONS AND DISCOURSES
1. As unto the manner of its operation, it is gradual,
and doth not at once transform us into the image of Christ.
Yea, the degrees of its progress therein, are unto us for the
most part imperceptible. It requires much spiritual wisdom
and observation to obtain an experience of them in our own
souls. * The inward man is renewed day by day,' whilst we
behold these invisible things; 2 Cor. iv. 16 — 18. But how?
Even as the outward man decays by age, which is by insensi-
ble degrees and alterations. Such is the transformation
which we have by faith in its present view of the glory of
Christ, And according to our experience of its efficacy
herein, is our evidence of its truth and reality in the behold-
ing of him. No man can have the least ground of assurance
that he hath seen Christ and his glory by faith, without some
effects of it in changing him into his likeness. For as on
the touch of his garment by the woman in the gospel, virtue
went out from him to heal her infirmity ; so upon this view
of faith, an influence of transforming power will proceed
from Christ unto the soul.
2. As unto the event it is but partial. It doth not bring
this work unto perfection. The change wrought- by it is
indeed great and glorious ; or, as the apostle speaks, it is
' from glory to glory,' in a progress of glorious grace : but
absolute perfection is reserved for vision. As unto divine
worship, perfection was not by the law. It did many things
preparatory unto the revelation of the will of God concern-
ing it ; but it ' made nothing perfect :' so absolute perfection
in holiness, and the restoration of the image of God, is not
by the gospel, is not by faith ; however it gives us many
preparatory degrees unto it, as the apostle fully declares,
Phil. iii. 10—14.
Secondly, Vision is beatifical, as it is commonly called,
and that not amiss. It gives perfect rest and blessedness
unto them in whom it is. This may be a little opened in the
ensuing observations.
1. There are continual operations of God in Christ, in
the souls of them that are glorified, and communications
from him unto them. For all creatures must eternally Hve,
even in heaven, in dependance on him who is the eternal
fountain of being, life, goodness, and blessedness unto all.
As we cannot subsist one moment in our beings, lives, souls.
ON THE GLORY OF CHRIST. 625
bodies, the inward or outward man, without the continual
actings of divine power in us, and towards us ; so in the glo-
rified state our all shall depend eternally on divine power
and goodness, communicating themselves unto us, for all the
ends of our blessed subsistence in heaven.
2. What is the way and manner of these communications,
we cannot comprehend. We cannot indeed fully under-
stand 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 them-
selves 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 ope-
rations in heaven and earth are incomprehensible, as being
acts of infinite power, and we cannot search them out unto
perfection.
3. All communications from the Divine Being and infi-
nite fulness in heaven unto glorified saints, are in and
through Christ Jesus, who shall for ever be the medium of
communication between God and the church, even in glory.
All things being gathered into one head in him, even
things in heaven, and things in earth ; that head being in
immediate dependance on God, this order shall never be
dissolved, Eph. i. 10, 11. 1 Cor. iii. 23. And on these com-
munications from God through Christ depends entirely our
continuance in a state of blessedness and glory. We shall
no more be self-subsistent in glory, than we are in nature or
grace.
4. The way on our part whereby we shall receive these
communications from God by Christ, which are the eternal
springs of life, peace, joy, and blessedness, is this vision, the
sight whereof we speak. For as it is expressly assigned
thereunto in the Scripture ; so whereas it contains the per-
fect operation of our minds and souls in a perfect state, on
the most perfect object, it is the only means of our blessed-
ness. And this is the true cause whence there neither is,
nor can be, any satiety or weariness in heaven, in the eter-
nal contemplation of the same glory. For not only the ob-
ject of our sight is absolutely infinite, which can never be
526 MEDITATIONS AND DISCOURSES, &C.
searched into the bottom ; yea, is perpetually new unto a
finite understanding; so our subjective blessedness consist-
ing in continual fresh communications from the infinite ful-
ness of the divine nature, derived unto us through vision, is
always new, and always will be so to eternity. Herein shall
all the saints of God drink of the rivers of pleasure that
are at his right hand, be satisfied with his likeness, and re-
fresh themselves in the eternal springs of life, light, and
joy, for evermore.
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 of saints are far from a perfect or
glorified state in this life. And that not only on the ac-
count of the outward evils, which in their persons they are
exposed unto ; but also of the weakness and imperfection of
their inward state in grace. Yet we may observe some things
unto the honour of faith in them who have received it. As,
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 comparison of what we so receive.
3. It is sufficient to give us such a perception, such a
foretaste of future blessedness in the enjoyment of Christ,
as may continually stir us up to breathe and pant after it.
But it is not beatifical.
Other differences of an alike nature between our behold-
ing of the glory of Christ in this life by faith, and that vi-
sion of it, which is reserved for heaven, might be insisted
on ; but I shall proceed no farther. There is nothing far-
ther for us to do herein but that now and always we shut up
all our meditations concerning it, with the deepest self-
abasement, out of a sense of our unworthiness and insuffi-
ciency to comprehend those things, admiration of that ex-
cellent 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.
MEDITATIONS AND DISCOURSES
CONCERNING
THE GLORY OF CHRIST,
APPLIED UNTO
UNCONVERTED SINNERS,
AND
SAINTS UNDER SPIRITUAL DECAYS
IN TWO CHAPTERS, FROM JOHN XVII. 24.
TO THE READER.
The design of this Preface is not to commend either
the Author or the matter contained in this little book.
Let every reader do as he finds cause. Nor need
any assurance be given that Dr. Owen was the Au-
thor, to any who have conversed with his writings,
and will be at the pains to read this over. It is in-
deed his application of the former discourses upon
this subject, printed in the year 1684. But the rea-
son why it was not then added (the omission whereof
rendered that book imperfect to judicious readers)
seems necessary to be given. Had it pleased God
he had lived a little longer, it would have come out
as perfect as his other works. But there being no
more transcribed in his life-time than what was then
printed, and that published soon after his death;
these two chapters wrote only with his own hand,
were found too late to be then added. They are
therefore now printed to complete those discourses.
And it is presumed, that as no serious Christian who
reads this, will be satisfied without the other also ;
so all who prize the former, will be glad of the op-
portunity to add this thereunto.
AOL. XII. 2 M
MEDITATIONS AND DISCOURSES
CONCKUNIXG
THE GLORY OF CHRIST.
CHAP. I.
Application of the foregoing meditations concerning the glory of Christ.
First in an exhortation unto such as are not yet partakers of him.
1 HAT which remains, is to make some application of the
glorious truth insisted on unto the souls of them that are
concerned ; and what I have to offer unto that end, I shall
distribute under two heads. The first shall be with respect
unto them who are yet strangers from this holy and glorious
one, who are not yet made partakers of him, nor have any
especial interest in him. And the second shall be directed
unto believers, as a guide and assistance unto their recovery
from spiritual decays, and the revival of a spring of vigorous
grace, holiness, and obedience in them.
For the first of these, although it seems not directly to
lie in our way, yet is it suited unto the method of the gos-
pel, that wherever there is a declaration of the excellencies
of Christ, in his person, grace, or office, it should be accom-
panied with an invitation and exhortation unto sinners to
come unto him. This method he himself first made use of.
Matt. xi. 27 — 30. John vii. 37, 38. and consecrated it unto
our use also. Besides, it is necessary from the nature of
the things themselves, for who can dwell on the considera-
tion of the glory of Christ, being called therewith to the
declaration of it, but his own mind will entra^e him to
invite lost sinners unto a participation of him. But I shall
at present proceed no farther in this exhortation, but only
unto the proposal of some of those considerations which
may prepare, incline, and dispose their minds unto a closure
with him as he is tendered in the gospel. As,
1. Let them consider well what is their present state
2 M 2
532 MEDITATIONS AND DISCOURSES
with respect unto God and eternity. This Moses wisheth
for the Israelites ; Deut. xxxii. 29. * Oh that they were wise,
that they understood this, that they would consider their
latter end.' It is the greatest folly in the world to leave the
issues of these things unto an uncertain hazard , and that
man who cannot prevail with himself strictly to examine
what is his state and condition with respect unto eternity,
doth never do any good, nor abstain from any evil in a due
manner. Remember, therefore, that ' many are called, but
few are chosen.' To be called, is to enjoy all the outward
privileges of the gospel, which is all you unto whom I speak
can pretend unto, yet this you may do and not be chosen ;
even among those unto whom the word is preached, they
are but few that shall be saved. In the distribution made
by our Lord Jesus Christ of the hearers of the word into
four sorts of ground, it was but one of them that received
real benefit thereby ; and if our congregations are no better
than were his hearers, there is not above a fourth part of
them that will be saved ; it may be a far less number : and
is it not strange that every one of them is not jealous over
himself and his own condition ? Many herein deceive them-
selves, until they fall under woful surprisals. And this is
represented in the account of the final judgment ; for the
generality of those who have professed the gospel are intro-
duced as complaining of their disappointments ; Matt. xxv.
41 — 43. For what is there spoken, is only a declaration of
what befell them here in the close of their lives, and their
personal judgment thereon.
2. Take heed of being deluded by common 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 common presumptions do immediately insinuate them-
selves into their minds for their relief; and they are such,
as all whose force and efficacy unto this end lies in this,
that they differ from others, and are better than they ; as
that they are Christians, that they are in the right way of
religion, that they are partakers of the outward privileges
of the gospel, hearing the word, and participation of the sa-
craments ; that they have light and convictions, so as that
they abstain from sin, and perform duties so as others do
ON THE GLORY OF CHRIST. 53
o
not, and the like. All those with whom it is not so, who
are behind them in these things, they judge to be in an ill
state and condition, whence they entertain good hopes
concerning themselves ; and this is all that most trust
unto. It is not my present business to discourse the vanity
of presumptions ; it hath been done by many. I give only
this warning in general unto those who have the least design
or purpose to come to Christ, and to be made partakers of
him, that they put no trust in them, that they rely not on
them ; for if they do so, they will eternally deceive their
souls. This was a great part of the preparatory ministry of
John the Baptist, Matt. iii. 9. ' Think not to say within
yourselves, we have Abraham to our Father.' This was
their great comprehensive privilege, containing all the out-
ward church and covenant advantages. These they rested
in, and trusted to, unto their ruin ; herein he designed to
undeceive them.
3. Consider aright vi^hat it is to live and die without an
interest in Christ, without a participation of him. Where
this is not stated in the mind, where thoughts of it are not
continually prevalent, there can be no one step taken in the
way towards him. Unless we are thoroughly convinced
that without him we are in a state of 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 a phy-
sician, 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 thou-
sand 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 as much as say unto himself, is it so with me?
And if we now, together with this caution, tell the same men
again, that whilst they are uninterested in Christ, not in-
534 MEDITATIONS AND DISCOURSES
•
grafted into him by faith, that they run in vain, that all then
labour in religion is lost, that their duties are all rejected,
that they are under the displeasure and curse of God, that
their end is eternal destruction, which are all unquestionably
certain, yet will they let all these things pass by without
any farther consideration.
But here I must fix with them unto whom I speak at
present, unless there be a full conviction in them of the wo-
ful deplorable condition of every soul, of whatever quality,
profession, religion, outward state it be, who is not yet
made partaker of Christ, all that I have farther to add will
be of no signification. Remember then, that the due con-
sideration hereof is unto you in your state, your chiefest
concernment in this world : and be not afraid to take in a
full and deep sense of it; for if you are really delivered from
it, and have good evidence thereof, it is nothing unto you
but matter of eternal praise and thanksgiving. And if you
are not so, it is highly necessary that your minds should be
possessed with due apprehension of it. The work of this
conviction is the first effect of true religion, and the great
abuse of religion in the world is, that a pretence of it de-
ludes the minds of men to apprehend that it is not neces-
sary ; for to be of this or that religion ; of this or that way
in religion, is supposed sufficient to secure the eternal state
of men, though they are never convinced of their lost estate
by nature.
4. Hereon consider the infinite condescension and love
of Christ, in his invitations and calls of you to come unto
him for life, deliverance, mercy, grace, peace, and eternal
salvation. Multitudes of these invitations and calls are re-
corded in the Scripture, and they are all of them filled up
with those blessed encoura2:ements, which divine wisdom
knows to be suited unto lost, convinced sinners, in their pre-
sent 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 ac-
companied withal, as they are recorded in the Scripture ;
but that belongs not to my present design. This I shall only
ON THE GLORY OF CHRIST. 535
say, that in the declaration and preaching of them, Jesus
Christ yet stands before sinners, calling, inviting, encou-
raging of them to come unto him.
This is somewhat of the word which he now speaks unto
you. Why will ye die ? why will ye perish ? why will you
not have compassion on your own souls ? Can your hearts
endure, or can your hands be strong in the day of wrath
that is approaching? It is but a little while before all your
hopes, your reliefs, and presumptions will forsake you, and
leave you eternally miserable : look unto me, and be saved;
come unto me, and I will ease you of all sins, sorrows, fears,
burdens, and give rest unto your souls. Come, I entreat
you ; lay aside all procrastinations, all delays ; put me off no
more ; eternity lies at the door. Cast out all cursed self-de-
ceiving reserves ; do not so hate me, as that you will rather
perish than accept of deliverance by me.
These and the like things doth the Lord Christ conti-
nually declare, proclaim, plead, and urge on the souls of sin-
ners ; as it is fully declared, Prov. i. 20 — 34. 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 ap-
pear before you, and to deal with you in his stead, avowing,
as his own, the invitations that are given you in his name 5
2 Cor. V. 19, 20.
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 overflow-
ing of mercy, compassion, and grace, that moves and acts
him herein. Here lies the entrance of innumerable souls
into a death and condemnation far more severe than those
contained in the curse of the law; 2 Cor. ii. 15, 16. In the
contempt of this infinite condescension of Christ, in his holy
invitation of sinners to himself, lies the sting and poison of
unbelief, which unavoidably gives over the souls of men unto
eternal ruin. And who shall once pity them to eternity who
are guilty of it ? Yea but.
536 MEDITATIONS AND DISCOURSES
5. Perhaps if you should on his invitation begin to look
to him, and resolve to come to him, you are greatly afraid
that vv^hen it comes to the trial he will not receive you ; for
no heart can conceive, no tongue can express, what wretched,
vile, and provoking sinners you have been. That the Lord
Christ will receive unto him such as we are, we have no
hopes, or that ever we shall find acceptance with him. I say,
it is not amiss when persons come so far, as to be sensible
of what discouragements they have to conflict withal, what
difficulties lie in their way, and what objections do arise
against them, for the most do perish in a senseless stupidity;
they will not consider how it is with them, what is required
of them, nor how it will be in the latter end ; they doubt
not but that either they do believe already, or can do so
when they please ; but when any come so far as to charge the
failure of their acceptance with Christ on their own unwor-
thiness, and so are discouraged from coming unto him, there
are arguments for their conviction and persuasion, which
nothing but the devil and unbelief can defeat. Wherefore,
that which is now proposed unto consideration in answer
hereunto, is the readiness of Christ to receive every sinner,
be he who or what he will, that shall come unto him. And
hereof we have the highest evidences that divine wisdom
and grace can give unto us. This is the language of the
gospel, of all that the Lord Christ did or suffered, which is
recorded therein. This is the divine testimony of the ' three
that bear record in heaven, the Father, the Word, and the
Holy Ghost ;' and of the * three that bear witness in earth,
the spirit, the water, and the blood;' all give their joint tes-
timony, 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 re-
presentation 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 unbeHef
can suggest a thought unto our minds, that he is not willing
to receive us when we come unto him. Herein we are to
bear testimony against the unbelief of all unto whom the
gospel is preached, that come not unto him. Unbelief acting
itself herein, includes a contempt of the wisdom of God, a
ON THE GLORY OF CHRIST. 537
denial of his truth or faithfulness, an impeachment of the
sincerity of Christ in his invitations, making him a deceiver,
and will issue in an express hatred of his person and office,
and of the wisdom of God in him. Here then you are shut
up, you cannot from hence take any countenance unto your
unbelief.
6. Consider that he is as able to save us, as he is ready and
willing: to receive us. The testimonies which he hath ofiveii
us unto his goodness and love are uncontrollable ; and none
dare directly to call in question, or deny his power. Ge-
nerally this is taken for granted by all, that Christ is able to
save us if he will; yea, who shall question his ability to
save us, though we live in sin and unbelief ? And many expect
that he will do so, because they believe he can if he will :
but indeed Christ hath no such power, no such ability; he
cannot save unbelieving, impenitent sinners ; for this cannot
be done without denying himself, acting contrary to his
word, and destroying his own glory. Let none please them-
selves with such vain imaginations. Christ is able to save all
them, and only them, who come to God by him. Whilst you
live in sin and unbelief, Christ himself cannot save you; but
when it comes to the trial in particular, some are apt to
think, that although they will not conclude that Christ can-
not save them, yet they do, on various accounts, that they
cannot be saved by him. This therefore we also give testi-
mony unto, in our exhortation to come unto him ; namely,
that his power to save those that shall comply with his call
is sovereign, uncontrollable, almighty,'that nothing can stand
in the way of. All things in heaven and earth are com-
mitted unto him; all power is his; and he will use it unto
this end, namely, the assured salvation of all that come unto
him.
7. Consider greatly what hath been spoken of the re-
presentation of God, and all the holy properties of his na-
ture in him. Nothing can possibly give us more encou-
ragement to come unto him ; for we have manifested, that
God who is infinitely wise and glorious, hath designed to
exert all the holy properties of his nature, his mercy, love,
grace, goodness, righteousness, wisdom, and power in him,
in and unto the salvation of them that do believe. Who-
ever therefore comes unto Christ by faith on this represen-
538 MEDITATIONS AND DISCOURSES
tation of the glory of God in him, he ascribes and gives
unto God all that glory and honour which he airneth at from
his creatures, and we can do nothing wherewith he is pleased
equal unto it. Every poor soul that comes by faith unto
Christ, gives unto God all that glory which it is his design
to manifest and be exalted in, and what can we do more ?
There is more glory given unto God by coming unto Christ
in believing, than in keeping the whole law ; inasmuch as he
hath more eminently manifested the holy properties of his
nature in the way of salvation by Christ, than in giving of
the law. There is therefore no man who under gospel in-
vitations refuseth to come unto, and close with, Christ by
believing, but secretly, through the power of darkness,
blindness, and unbelief, he hates God, dislikes all his ways,
would not have his glory exalted, 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 invi-
tations or no ; a thing that you may put off from one sea-
son unto another: your present refusal of it is as high an
act of enmity against God, as your nature is capable of.
8. Consider that by coming unto Christ, you shall have
an interest in all that glory which we have proposed unto
you ; for Christ will become yours more intimately than your
wives and children are yours, and so all his glory is yours
also. All are apt to be affected with the good things of
their relation, 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 be-
lievers than any natural relations are to us whatever; they have
therefore an interest|in all his glory. And is this a small thing
in your eyes, that Christ shall be yours, and all his glory shall
be yours, and you shall have the advantage of it unto
your eternal blessedness ? Is it nothing unto you to con-
tinue strangers from, and uninterested in, all this glory ? To
be left to take your portion in this world in lusts and sins,
and pleasures, and a few perishing trifles, with eternal ruin
in the close, whilst such durable substance, such riches of
glory are tendered unto you?
Lastly, Consider the horrible ingratitude there is in a
neglect or refusal to come in to Christ upon his invitation.
ON THE GLORY OF CHRIST, 539
ivith the doleful eternal ruin that will ensue thereon. ' How
shall we escape, if we neglect so great salvation V Impeni-
tent unbelievers under the preaching of the gospel, are the
vilest and most ungrateful of all God's creation. The de-
vils themselves, as wicked as they are, are not guilty of this
sin, for Christ is never tendered unto them ; they never had
an offer of salvation on faith and repentance. This is their
peculiar sin, and will be the peculiar aggravation of their
misery unto eternity. ' Hear, ye despisers, wonder and perish.'
The sin of the devil is in malice and opposition unto know-
ledge, above what the nature of man is in this world. Men
therefore must sin in some instance above the devil, or God
would not give them their eternal portion with the devil and
his angels : this is unbelief.
Some it may be will say. What then shall we do ? What
shall we apply ourselves unto ? What is it that is required
of us?
1. Take the advice of the apostle, Heb. iii. 7, 8. 13.
' To-day if ye will hear his voice, harden not your hearts,
as in the provocation in the day of temptation in the wil-
derness. But exhort one another daily, while it is called to-
day ; lest any of you be hardened through the deceitfulness
of sin.' This day, even this, is unto you in the tender of
grace the acceptable time ; this is the day of salvation.
Others have had this day as well as you, and have missed
their opportunity ; take heed lest it should be so with you
also. 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 goino- to ruin.
2. Consider that it is high time for you to make some-
what 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 opportunity, that shall put you backward, and
make your entrance into the kingdom of heaven far more
540 MEDITATIONS AND DISCOURSES
difficult than ever it was ; and the living in that uncertainty
at best, w^hich you do, of what w^ili 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 interest in Christ Jesus. Come therefore at lenoth unto
a determinate resolution what you will do in this matter.
Christ hath waited long^ for vou, and who knows how soon
he may withdraw, never to look after you any more.
Upon occasion of the preceding discourse concerning
the glory of Christ, I thought it necessary to add unto it
this brief exhortation unto faith in him, aiming to suit it
unto the capacity of the meanest sinner that is capable of
any self-consideration as unto his eternal welfare. But yet
a little farther, to give efficacy, unto this exhortation, it will
be necessary to remove some of those common and obvious
tergiversations that convinced sinners do usually betake
themselves unto, to put off a present compliance with the
calls of Christ to come unto him ; for although it is unbe-
lief alone acting in the darkness of men's minds and the ob-
stinacy 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 evange-
lical light: wherefore, by the aid of Satan, it suggests other
pleas and pretences unto the minds of sinners, under which
they may countenance themselves in a refusal to come to
Christ. See 2 Cor. iv. 4. Any thing else it shall be, but
not unbelief, that they all disavow. I shall therefore speak
unto a few of those tergiversations in this case which are
obvious, and which are exemplified in the gospel itself.
First, Some do say on such exhortations. What is it that
you would have us to do? We hear the word preached, we
believe it as well as we can, we do many things willingly,
and abstain from many evils diligently ; what is more re-
ON THE GLORY OF CHRIST. 541
quired 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.
iii. 8. 13. So they in the gospel, who esteemed themselves
to have done their duty, being pressed unto faith by Christ
Jesus, ask him, with some indignation, ' What shall we do,
that we might work the work of God V John vi. 28. If what
we do be not enough, what is it that you require more of
us ? So was it with the young man. Matt. xix. 20. ' What
do I lack yet V Be advised therefore not to be too confident
of your state, lest you should yet lack that one thing, the
want whereof might prove your eternal ruin.
2. The things mentioned, with all of the like nature,
which may be multiplied, may be where there is no one
spark of saving faith. Simon Magus heard the word, and
believed as well as he could ; Herod heard it, and did many
things gladly ; and all sorts of hypocrites do upon their
co\ivictions perform many duties, and abstain from many
sins, so as that, notwithstanding this plea, you may perish
for ever.
3. Where these things are sincere, they belong unto the
exercise of faith ; they may be after a sort without faith, but
faith cannot be without them. But there is a fundamental
act of faith, whereby we close with Christ, whereby we re-
ceive 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 (he
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 sinoular manner
closed with Christ upon the command of God.
2. It is accompanied with a universal spiritual change
542 MEDITATIOXS AXD DISCOURSES
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 ow^n souls, come to the trial
whether indeed you have received Christ in such a singular
transforming act of faith : do not on such pretences v/ant a
compliance with the word of exhortation proposed unto you.
But,
Secondly, Some will say, they know not how to proceed in
this work. They can make nothing of it ; they have tried to
come to this believing, but do still fail in what they design;
they go on and off, but can make no progress, can come to
no satisfaction ; therefore they think it best to let things
go in general as they are, without putting themselves to far-
ther trouble, as unto any especial act of faith in the receiv-
ing of Christ. This is the language of men's hearts, though
not of their mouths, another shelter of unbelief, and they act
accordingly ; they have a secret despondency, which keeps
them safe from attempting a real closure with Christ on the
tender of the gospel : something may be offered unto this
distempered frame of mind.
1. Remember the disciples that were fishing, and had
toiled all night, but caught nothing, Luke v. 3, 4. upon the
coming of Christ unto them, he requires that they should
cast out their nets once more ; Peter makes some excuse
from the labour which they had taken in vain all night ;
however he would venture once more on the command of
Christ, and had an astonishing draught of fishes, ver. 5 — 9,
Have you been wearied with disappointments in your at-
tempts 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 suc-
cess 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 out-
cry to Christ for mercy. Matt. xv. 22. had many a repulse :
first, it is said, he answered her not a word ; then his disciples
desired that he would send her away, that she might not
trouble him any more ; whereon he gives a reason why he
would not regard her, or why he could justly pass her by ;
ON THE GLORY OF CHRIST. 543
she was not an Israelitess, unto whom he was sent; yet she
gives not over, but pressing into his presence, cries out for
mercy ; ver. 25. being come to that issue, to try and draw
out her faith to the utmost, which was his design from the
beginning, he reckons her among dogs, that were not to
have children's bread given unto them. Had she now at
last given over upon this severe rebuke, she had never ob-
tained mercy ; but persisting in her request, she at last pre-
vailed, 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 mani-
fest his love unto you as unto the poor woman, after many
a rebuke. It may be after all he will do it this day, and if
not, he may do it another, do not despond. Take that word
of Christ himself for your encouragement, Prov. viii. 34.
* Blessed is the man that heareth me, watching daily at my
gates, waiting at the posts of my doors.' If you hear him,
and wait, though you have not yet admission, but are kept
at the gates and posts of the doors, yet in the issue you
shall be blessed.
3. The rule in this case is, Hos. vi. 3. 'Then shall we
know, if we follow on to know.' Are you in the way of
knowing Christ in the use of means, hearing the word, and
sincere endeavours in holy duties ; though you cannot yet
attain unto any evidence that you have received him, have
closed with him, nothing can ruin you but giving over the
way wherein you are ; for then shall you know, if you follow
on to know the Lord. Many can give you their experiences,
that if they had been discouraged by present overwhelming
difficulties, arising from their disappointments, breaking of
vows, relapses into folly, they had been utterly ruined,
whereas now they are at rest and peace in the bosom of
Christ. On a great surprisal Christ lost at once many dis-
ciples, and they lost their souls, John vi. 66. * They went
back, and walked no more with him ;' take heed of the like
discouragements.
Thirdly, Some may say, yea, practically they do say, that
these things indeed are necessary; they must come to Christ
by believing, or they are undone; but this is not the season
544 MEDITATIONS AND DISCOURSES
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: where-
fore they will abide in their present state for awhile, 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 de-
pravation that the apostle places in the head of the evils of
corrupted nature, Tit. iii. 3. Can any thing be more foolish,
sottish, and stupid, than for men to put off the consideration
of the eternal concernment of their souls for one hour, being-
altogether uncertain whether they shall live another or no ?
to prefer present trifles before the blessedness or misery of
an immortal state? For those who never heard of these
things, 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 astonishable folly. May
you not be spoken unto in the language of the wisdom of
God; Prov. vi.9 — 11. You come to hear the word, and when
you go away, the language of your hearts is ; ' Yet a little
sleep, a little slumber, a little folding of the hands to sleep;'
we will abide a little while in our present state, and afterward
we will rouse up ourselves. Under this deceit do multitudes
perish every day. This is a dark shade, wherein cursed un-
belief lies hid.
2. Consider that this is the greatest engine that Satan
makes use of in the world among them that hear the word
preached unto them, for the ruin of their souls. He hath
other arts and ways, and methods of dealing with other men,
as by sensual and worldly lusts ; but as unto them who
through their convictions do attend unto the preaching of
the word, this is his great and almost only engine for their
ruin. There needs no haste in this matter, another time
will be more seasonable, you may be sure not to fail of it
before you die ; however, this present day and time is most
unfit for it, you have other things to do, you cannot part
with your present frame, you may come again to hear the
word the next opportunity. Know assuredly, if your minds
ON THE GLORY OF CHRIST. 545
are influenced unto delays of coming to Christ by such in-
sinuations, 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, always to reject them, but will have a time to
hearken to their calls ; you are secured and fortified against
all convictions and persuasions, all fears ; one answer will
serve for all ; within a little while you will do all that can be
required of you. This is that which ruins the souls of mul-
titudes every day. It is better dealing with men openly pro-
fligate, than with such a trifling promiser. See Isa. v. 7. 10.
4. Remember that the Scripture confines you unto the
present day, without the least intimation that you shall have
either another day, or another tender of grace and mercy in
any day; 2 Cor. vi, 2. Heb. iii. 7. 13. xii. 15. Take care lest
you come short of the grace of God, miss of it by missing
your opportunity. Redeem the time, or you are lost for
ever.
5. As unto the pretence of your occasions and business,
there is a ready way to disappoint the craft of Satan in that
pretence, namely, to mix thoughts of Christ, and the renova-
tion 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 strong hold ; Prov. vii. 4. However, shake
yourselves out of this dust, or destruction lies at the door.
Fourthly, It is the language of the hearts of some, that if
they give up themselves unto a compliance with this exhorta-
tion, 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.
Arts. 1. The Jesuits preaching and painting of Christ
among some of the Indians, concealed from them his cross
and sufferings, telling them only of his present glory and
VOL. XII. 2 N
546 MEDITATIONS AND DISCOURSES
power 5 so as they pretended to win them over to faith in
him, hiding from them that whereby they might be dis-
couraged ; and so preached a false Christ unto them, one of
their own framing. We dare do no such thing for all the
world ; we can here use no condescension, no compliance,
no composition with respect unto any sin or lust ; we have
no commission to grant that request of Lot, * Is it not a little
one ? let it be spared ;' nor to come to Naaman's terms, * God
be merciful to me in this thing ; in all others I will be obe-
dient.' 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 per-
fectly leave all sin in the root and branches of it ; but only
you are to do it in heart and resolution, engaging into a
universal mortification of all sin, as by grace from above
you shall be enabled; but your choice must be absolute,
without reserves, as to love, interest, and design ; God or the
world, Christ or Belial, holiness or sin ; there is no medium,
no terms of composition ; 2 Cor. vi. 15 — 18.
As unto what you pretend of your pleasures, the truth
is, you never yet had any real pleasure, nor do know what
it is ; how easy were it to declare the folly, vanity, bitter-
ness, poison of those things which you have esteemed your
pleasures. Here alone, namely, in Christ, and a participa-
tion of him, are true pleasures, and durable riches to be ob-
tained ; pleasure of the same nature with, and such as like
pleasant streams flow down into, the ocean of eternal plea-
sures above. A few moments in these joys are to be pre-
ferred above the longest continuance in the cursed pleasures
t)f this world. See Prov. iii. 13 — 18.
Fifthly, It will be said by some, that they do not see those
who profess themselves to be believers, to be so much better
than they are, as that you need to press us so earnestly to
so great a change ; we know not why we should not be ac-
counted believers already, as well as they. I shall in a few
words, as well as I am able, lay this stumbling-block out of
the way, though I confess at this day it is weighty and
cumbersome. And I say.
ON THE GLORY OF CHRIST. 547
1. Among them that profess themselves to be believers,
there are many false, corrupt hypocrites; and it is no won-
der that on various occasions they lay the stumbling-block
of their iniquities before the faces of others ; but they shall
bear their own burden and judgment.
2. It is acknowledged, it must be bewailed, that some
whom we have reason to judge to be true believers, yet
through their unmortified pride, or covetousness, or care-
lessness in their conversation, or vain attire and conformity
to the world, or forwardness, do give just occasion of offence.
We confess that God is displeased herewith, Christ and the
gospel dishonoured, and many that are weak are wounded,
and others discouraged. But as for you, this is not your
rule ; this is not proposed unto you, but that word only is
so that will never fail you.
3. The world doth not know, nor is able to make a right
judgment of believers ; nor do you so, for it is the spiritual
man alone that discerneth the things of God. Their infirmi-
ties are visible to all, their graces invisible; the king's
daughter is glorious within. And when you are able to make
a right judgment of them, you will desire no greater 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
suggestions of Satan on their darkness and folly. A little
spiritual wisdom will rend the veil of them all, and expose
unbelief acting in enmity against Christ under them. But
what hath been spoken may suffice to answer the necessity
of the preceding exhortation on this occasion.
2 N 2
548 MEDITATIONS AND DISCOURSES
CHAP. II.
The way and means of the recovery of spiritual decays, and of obtaining
fresh springs of grace.
The application of the same truth, in the second place, 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 designherein, 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 confirmed by Scripture, with the joyful experience of
multitudes of believers, and is of great importance unto all
that are so.
There are two things, which those who after a long
profession of the gospel are entering into the confines of
eternity, do long for and desire. The one is, that all their
breaches may be repaired, their decays recovered, their
backslidings healed : for unto these things they have been
less or more obnoxious in the course of their walking before
God. The other is, that they may have fresh springs of
spiritual life, and vigorous actings of all divine graces, in
spiritual-mindedness, holiness, and fruitfulness, unto the
praise of God, the honour of the gospel, and the increase of
their own peace and joy. These things they value more
than all the world, and all that is in it ; about these things
are their thoughts and contrivances exercised night and
day. Those with whom it is otherwise, whatever they pre-
tend, are in the dark unto themselves, and their own condi-
tion ; for it is in the nature of this grace to grow and in-
crease 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
towards the end of our course, is that alone which can sup-
port us under the troubles and temptations of life, which we
ON THE GLORY OF CHRIST. 549
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 outer man doth perish, so the in-
ner 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 ap-
proaches of its dissolution, we have inward spiiitual re-
vivals and renovation, we shall not faint in what we undergo.
And without such continual renovations, we shall faint in
our distresses, whatever other things we may have, or what-
ever 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
SD in an especial manner with ministers of the gospel; they
have many of them a share in the lot of Peter, which our
Lord Jesus Christ declared unto him, John xxi. 18. 'When
thou wast young, thou girdest thyself, and walkedst whither
thou wouldest ; but when thou shalt be old, thou shalt
stretch forth thy hands, and another shall gird thee, and
carry thee whither thou wouldest not.' Besides those na-
tural distempers and infirmities which accompany the de-
cays 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
travail to provide for his family, such things fell out in it in
his old age, as had almost broken his heart : and ofttimes
both persecutions and public dangers do befall them at the
same season. Whilst the outward man is thus perishing, we
need great supportment that we faint not. And this is only
to be had in an experience of daily spiritual renovations in
the inner man.
The excellency of this mercy the psalmist expresseth in
a heavenly manner, Psal. xcii. 12 — 15. 'The righteous shall
flourish like the palm-tree : he shall grow like the cedar in
Lebanon. Those that be planted in the house of the Lord,
shall flourish in the courts of our God. They shall bring
forth fruit in old age ; they shall be fat and flourishing ; to
shew that the Lord is upright ; he is my rock, and there is
no unrighteousness in him.*
The promise in the twelfth verse respects the times of
the Messiah, or of the New Testament, for so it is prophe-
650 MEDITATIONS AND DISCOURSES
sied of him; *In his days the righteous shall flourish/ PsaL.
Ixxii. 7. namely, through the abundance of grace that should
be administered from his fulness ; as John i. 16. Col. i. 19.
And herein consists the glory of the gospel, and not in out-
ward prosperity, or external ornaments of divine worship.
The flourishing of the righteous, I say, in grace and holi-
ness, is the glory of the office of Christ, and of the gospeL
Where this is not, there is no glory in the profession of our
religion. The glory of kings is in the wealth and peace of
their subjects : and the glory of Christ is in the grace and
holiness of his subjects.
This flourishing is compared to the palm-tree, and the
p-rowth of the cedar. The palm-tree is of the greatest ver
dure, 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 neg-
lect, as it is with many in this day. They are hereon rather
like the shrubs and heaths in the wilderness, which see not
when good cometh, than like the palm-tree or the cedars of
Lebanon. And hereby do men what lies in them, obscure
the glory of Christ and his kingdom, as well as disquiet
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
of the flourishing righteous were so planted ; but they are
descriptive of them all, with an addition of ths way and
means whereby they are caused so to grow and flourish.
And this is their implantation in the house of the Lord ;
that is, in the church, w^hich is the seat of all the means of
spiritual life, both as unto growth and flourishing, which
God is pleased to grant unto believers. To be planted in
the house of the Lord, is to be fixed and rooted in the grace
communicated by the ordinances of divine worship- Unless
we are planted in the house of the Lord, we cannot flourish
in his courts. See Psal. i. 3. Unless we are partakers of
the grace administered in the ordinances, we cannot flourish
in a fruitful profession. The outward participation of them
ON THE GLORY OF C Hill ST. 551
is common unto hypocrites, that bear some leaves, but nei-
ther grow like the cedar, nor bear fruit like the palm-tree.
So the apostle prays for believers, that Christ may dwell in
their hearts by faith, that they may be ^ rooted and grounded
in love;''Eph. iii. 17. 'Rooted, built up, and established;'
Col. ii. 7. The want hereof is the cause that we have so
many fruitless professors ; they have entered the courts of
God by profession, but were never planted in his house by
faith and love. Let us not deceive ourselves herein ; we
may be entered into the church, and made partakers of the
outward privileges of it, and not be so planted in it as to
flourish in grace and fruitfulness.
That which on this occasion I principally intend, is the
grace and privilege expressed 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 belong
to the life of God. 1. That believers be fat, that is, by the
heavenly juice, sap, or fatness of the true olive, of Christ
himself; as Rom. xi. 17. This is the principle of spiritual
life and grace derived from him. When this abounds in
them, so as to give them streno;th 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 verdure of profession ; for vigorous grace will pro-
duce a flourishing profession. 3. That they still bring forth
fruit in all duties of holy obedience : all these are promised
unto them even in old age.
Even trees, when they grow old (the palm and the cedar),
are apt to lose their juice and verdure: and men in old age
are subject unto all sorts of decays both outward and in-
ward. It is a rare thing to see a man in old age naturally
vigorous, healthy, and strong ; and would it were not more
rare to see any spiritually so at the same season : but this
is here promised unto believers as an especial grace and
privilege, beyond what can be represented in the growth or
fruit-bearing of plants and trees.
The grace intended is, that when believers are under all
sorts of bodily and natural decays, and it may be have been
overtaken with spiritual decays also, there is provision made
in the covenant to render them fat, flourishing, and fruit-
552 MEDITATIONS AND DISCOURSES
ful, vigorous in the power of internal grace, and flourishing
in the expression of it in all duties of obedience, which is
that which we now inquire after.
Blessed be God for this good word of his grace, that he
hath given us such encouragement against all the decays
and temptations of old age which we have to conflict withal.
And the psalmist in the next words declares the great-
ness of this privilege. ' To shew that the Lord is upright ;
he is my rock, there is no unrighteousness in him.' Con-
sider the oppositions that lie against the flourishing of be-
lievers in old age, the difficulties of it, the temptations that
must be conquered, the actings of the mind above its natural
abilities which are decayed, the weariness that is apt to be-
fall 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 faithful-
ness, power, and righteousness of God in covenant; nothing
else could produce this mighty effect. So the prophet treat-
ing of the same promise, Hos. xiv. 4 — 8. closeth his dis-
course 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 power of God are exerted in this
work of preserving believers flourishing and fruitful unto
the end.
Having laid the foundation of this illustrious testimony,
I shall farther declare and confirm my intention, so to make
way for the application of the truth under consideration unto
this case, manifesting, that the way whereby we may be
made partakers of this grace, is by a steady view of the glory
of Christ, as proposed unto us in the gospel.
There is a latter spring in the year, a spring in autumn ;
it is, indeed, for the most part but faint and weak, yet is it
such as the husbandman cannot spare. And it is an evi-
dent sign of barren ground, when it doth not put forth afresh
towards the end of the year. God, the good husbandman,
looks for the same from us, especially if we had a summer's
drought in spiritual decays ; as the psalmist complains,
Psal. xxxii. 4. Had we not had a latter spring the last year,
the land had greatly suffered under the drought of the sum-
mer. And if we have had such a drought in the course of
ON THE GLORY OF CHRIST. 553
our profession by spiritual decays, as God, the good hus*
bandinan, looks for a latter spring in us, even in old age, in
the vigorous acting of grace and fruitful obedience ; so with-
out it we can neither have peace nor joy in our own souls.
If a man, therefore, hath made a great appearance of religion
in his former or younger days, and when he is growing into
age becomes dead, cold, worldly, selfish ; if he have no
fresh springs of spiritual life in him, it is an evidence that
he hath a barren heart, that was never really fruitful to God.
I know that many stand in need of being excited by such
warning, unto a diligent consideration of their state and
condition.
It is true, that the latter spring doth not bring forth the
same fruit with the former. There is no more required in
it, but that the ground evidence itself to be in good heart,
and 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 carried in a stream
of warm, natural affections, may not so eminently abound in
the latter spring of old age; but those which are proper for
the season, as namely, spirituality, heavenly-mindedness,
weanedness from the world, readiness for the cross, and
death, are necessary, even in old age, to evidence that we
have a living principle of grace, and to shew thereby that
God is upright; he is our rock, and there is no unrighteous-
ness in him.
What is farther to be insisted on, shall be reduced unto
these four heads :
1. 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.
2. That notwithstanding this nature and constitution of
spiritual life, yet believers are subject unto many decays,
partly gradual, and partly by surprisals in temptation,
whereby the growth of it is obstructed unto the dishonour
of the gospel, and the loss of their own peace with joy.
3. 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.
4. On the confirmation of these things, our inquiry will
554 MEDITATIONS AND DISCOURSES
be, how such persons may be delivered from such decays,
and by what means they may obtain the grace here promised,
of spiritual flourishing in old age, both in the strengthening
of the inward principle of life, and abounding in fruits of
obedience, which are to the praise of God by Jesus Christ ;
and then we shall make application unto this case, of that
truth which is the subject of the preceding discourse.
1. 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 tem-
porary faith which will both flourish for a season, and bring
forth some fruit, but it is not in its nature and constitution
to abide, to grow, and increase, but rather to decay and
wither. It is described by our Lord Jesus Christ, Matt. xiii.
20, 21. Either some great temptation extinguisheth it, or it
decays insensibly, until the mind wherein it was do manifest
itself to be utterly barren. And, therefore, whoever is sen-
sible of any spiritual decays, he is called unto a severe trial
and examination of himself, as unto the nature of the prin-
ciple of his profession and obedience; for such decays do
rather argue a principle of temporary faith only, unto which
they are proper and natural, than that whose nature it is
to thrive and grow to the end, whereon those that have it,
shall, as it is in the promise, still bring forth fruit, and
without their own great guilt be always freed from such
decays.
That this spiritual life is in its nature and constitution
such as will abide, thrive, and grow to the end, is three ways
testified unto in the Scripture.
1. In that it is compared unto things of the most infalli-
ble increase 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. Isa. xxvi. 7.
Psal. xxiii. 3. Mat. iii. 3. Heb. xii. 13. and it compriseth the
principle, profession, and fruits of it. This, saith the wise
ON THE GLORY OF CHRIST. 555
iuan, IS as the shining light ; that is, the morning light ; and
wherein is it so? Why, as that goeth on by degrees, and
shineth more and more unto the high noon (though it may
be interrupted sometimes by clouds and storms) ; so is this
path of the just, it goes on and increaseth unto the high
noon, the perfect day of glory. It is in its nature so to do,
though it may sometimes meet with obstructions, as we shall
see afterward ; and so doth the morning light also.
There is no visible difference as unto light, between the
light of the morning, and the light of the evening; yea, this
latter sometimes, from gleams of the setting sun, seems to
be more glorious than the other. But herein they differ :
the first goes on gradually unto more light, until it comes
to perfection ; the other gradually gives place unto darkness,
until it comes to be midnight. So is it as unto the light of
the just and of the hypocrite, and so is it as unto their paths.
At first setting out they may seem alike and equal ; yea,
convictions and spiritual gifts acted with corrupt ends in
some hypocrites, may for a time give a greater lustre of pro-
fession than the grace of others sincerely converted unto
God may attain unto. But herein they discover their differ-
ent natures ; the one increaseth and goeth on constantly,
though it may be sometimes but faintly; the other decays,
grows dim, gives place to darkness and crooked walking.
This then is the nature of the path of the just; and where
it is otherwise with us in our walk before God, we can have
no evidence that we are in that path, or that we have a living,
growing principle of spiritual life in us. And it is fit that
professors of all sorts should be minded of these things ; for
we may see not a few of them under visible decays, without
any sincere endeavours after a recovery, who yet please
themselves that the root of the matter is in theai. It is so,
if love of the world, conformity unto it, negligence in holy
duties, and coldness in spiritual love be an evidence of such
decays. But let none deceive their own souls ; wherever
there is a saving principle of grace, it will be thriving and
growing unto the end. And if it fall under obstructions,
and thereby into decays for a season, it will give no rest or
quietness unto the soul wherein it is, but will labour con-
tinually for a recovery. Peace in a spiritually decaying
condition, is a soul ruining security; better be under terror
556 MEDITATIOISS AND DISCOURSES
on the account of surprisal into some sin, than be in peace
under evident decays of spiritual life.
And by the way, this comparing of the path of the just
unto the morning light, minds me of what I have seen more
than once. That light hath sometimes cheerfully appeared
unto the world, when, after a little season, by reason of clouds,
tempests, and storms, it hath given place again to darkness,
like that of the night; but it hath not so been lost and buried
like the evening light. After a while it hath recovered itself
unto a greater lustre than before, manifesting that it in-
creased in itself whilst it was eclipsed as to us. So hath it
been with not a few at their first conversion unto God, great
darkness and trouble have by the efficacy of temptation, and
injections of Satan, possessed their minds; but the grace
which they have received being as the morning light, hath
after a while disentangled itself, and given evidence, that it
was so far from being extinguished, as that it grew and
thrived under all those clouds and darkness; for the light of
the just doth in the issue always increase by temptations, as
that of the hypocrite is constantly impaired by them.
Again, as it is as the morning light, than which nothing
hath a more assured progress; so it is called by our Saviour
* living water,' John iv. 10. yea, ' a well of water, springing
up unto 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 spirituality of converse ; and in-
stead thereof there i* spread upon them the fulsome oint-
ment of pride, self-love, earthly-mindedness, which increaseth
* on them more and more. But where this principle of spiri-
tual life is, it is as the morning light, as an indeficient 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
ON THE GLORY OF CHRIST. 557
of grace as shall cause their spiritual life to grow, increase/
and flourish unto the end, such as that in the psalm which we
have considered; for these promises are the means whereby
this spiritual life is originally communicated unto us, and
whereby it is preserved in us ; by them are we made par-
takers of this divine nature; 2 Pet. i. 4. and through them is
it continued in us. Now promises of this nature, namely,
that by the dispensation of the Spirit of Christ, and supplies
of his grace, our spiritual life shall flourish, and be made
fruitful to the end, I shall briefly call over one of them only
at present, which is recorded, Isa. xliv. 3, 4. * I will pour
water on him that is thirsty, and floods upon the dry ground ;
I will pour my Spirit upon thy seed, and my blessing upon
thine offspring ; and they shall spring up as among the grass,
as willows by the water courses.'
Although this promise may have respect unto the gracious
dealing of God with the people of the Jews, after their return
from the captivity, yet hath it so only as it was typical of
the redemption of the church by Jesus Christ; but it belongs
properly to the times of the gospel, when the righteous were
to flourish, and it is a promise of the new covenant, as is
manifest, in that it is not only given unto believers, but is also
extended unto their seed and offspring, which is an assured
signature of new covenant promises. And here is, 1. A sup-
position of what we are in ourselves, both before and after
our conversion unto God, namely, as thirsty, dry, and barren
ground. We have nothing in ourselves, no radical moisture
to make us flourishing and fruitful. And as it is before, so
it is after conversion ; ' We are not sufficient of ourselves ;
our sufficiency is of God ;' 2 Cor. iii. 5. Being left to our-
selves, we should utterly wither and perish. But, 2. Here
is the blessed relief which God in this case hath provided ;
he will pour the sanctifying water of his Spirit, and the
blessing of his grace upon us. And this he will so do, as
to cause us to spring up as among the grass, as willows by
the water courses. There is nothing of a more eminent and
almost visible growth, than willows by the water courses.
Such shall be the spiritual growth of believers under the
influences of these promises ; that is, they shall be fat and
flourishing, and still bring forth fruit. And other promises
of the same nature there are many ; but we must observe two
558 MEDITATIONS AND DISCOURSES
things concerning them, that we may be satisfied in their
accomplishment. As,
1. The promises of the new covenant, as unto the first
communication of grace unto the elect, are absolute and un-
conditional ; 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 upon us without any con-
dition; ifitbe, then that is the first grace, as being absolutely
free ; if it be not, then what is the condition whereon it is
bestowed, concerning which the same inquiry must be made,
and so for ever? But this is the glory of covenant promises,
that as unto the communication of the grace of conversion
and sanctification unto the elect, they are absolutely free
and unconditionate. But,
2. The promises which respect the growth, degrees, and
measures of this grace in believers are not so. There are
many duties required of us, that these promises may be ac-
complished towards us, and in us ; yea, watchful diligence
in universal gospel obedience is expected from us unto this
end. See 2 Pet. i. 4 — 10. This is the ordinary method of
the communication of all supplies of grace to make us
spiritually flourish, and be fruitful, 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 sur-
priseth men with healing grace in the midst of their decays
and backslidings, as Isaiah, Ivii. 17, 18. So hath many a poor
soul been delivered from going down into the pit. The good
shepherd will go out of his way to save a wandering sheep ;
but this is the ordinary method.
3. Notwithstanding these blessed promises of growth,
flourishing, and fruitfulness, if we are negligent in the due
improvement of the grace which we have received, and the
discharge of the duties required of us, we may fall into de-
cays, and be kept in a low, unthrifty state all our days.
And this is the principal ground of the discrepancy between
the glory and beauty of the church, as represented in the
promises of the gospel, and as exemplified in the lives and
ON THE GLORY OF CHRIST. 559
walking of professors, they do not live up unto the condition
of their accomplishment in them; howbeit, in God's way
and time they shall be all fulfilled. We have, therefore, in-
numerable blessed promises concerning the thriving, grow-
ing, and flourishing of the principle of spiritual life in us,
even in old age, and until death ; but the grace promised
unto this end, will not befall us whilst we are asleep in spiri-
tual sloth and security. Fervent prayer, the exercise of all
grace received, with watchfulness unto all holy duties, are
required hereunto.
3. God hath secured the growth of this spiritual life, by
the provision of food for it, whereby it may be strengthened
and increased ; for life must be preserved by food. And this
in our case is the word of God, with all other ordinances of
divine worship which depend thereon ; 1 Pet. ii. 2, 3. What-
ever 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 dili-
gent in providing of it, attending unto it, much more if
through corruptions and temptations they count it in the
preaching of it light and common food, which they do not
value, it is no wonder if they fall into spiritual decays; but
God hath herein provided for our growth even unto old age.
And this is the first thing which was proposed unto
confirmation, namely, that the constitution and nature of
spiritual life is such, as to be indeficient, so as to thrive and
grow even in old age, and unto the end.
2. The second thing proposed, is, that notwithstanding all
this provision for the growth of spiritual life in us, believers
especially, in a long course of profession are subject to de-
cays, such as may cast them into great perplexities, and en-
danger 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.
560 MEDITATIONS AND DISCOURSES
As for temporary believers, give them but time enough
in this world, especially if it be accompanied with outward
prosperity, or persecution ; and for the most part their de-
cays 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. [2 Tim. iii. 5.] And if they do not
openly relinquish all duties of religion, yet they will grow
so lifeless and savourless in them, as shall evidence their
condition ; for so it is with them who are lukewarm, who are
neither hot nor cold, who have a name to live, but are dead.
And herein lieth a signal difference in this matter, be-
tween 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 con-
cerned, and on any occasional new conviction they cry, * Yet
a little more slumber, a little more sleep, a little more fold-
ing of the hands to sleep :' but when the other do find any
thing of this nature, it makes them restless for a recovery.
And although through the many snares, temptations, and
deceits of sin, or through their ignorance of the right way
for their healing, they do not many of them obtain a speedy
recovery, yet none of them do approve themselves in such a
condition, or turn unto any undue reliefs.
Now that believers are subject to decays in both the
ways mentioned, we have full testimony in Scripture : for
as unto that general gradual decay in the loss of our first
faith, love, and works, in the weakening of the internal
principle of spir?lual life, with the loss thereon of delight,
ioy, and consolation, and the abatement of the fruits of obe-
dience, our Lord Jesus Christ doth expressly charge it on
five of the seven churches of Asia, Rev. ii. 3. And in some
of them, as Sardis and Laodicea, those decays had pro-
ceeded unto such a degree, as that they were in danger of
utter rejection : and hereunto answers the experience of all
churches, and all believers in the world. Those who are
otherwise minded, are dead in sin, and have got pretences
to countenance themselves in their miserable condition. So
is it with the church of Rome ; and I wish others did not in
some measure follow them therein.
ON THE GLORY OF CHRIST. 561
And as unto those of the second sort, whereinto men are
cast by surprisals and temptations, producing great spiritual
distress and anguish of soul, under a sense of God's dis-
pleasure, we have an instance in David, as he gives us an
account of himself, Psal. xxxviii. 2 — 10. ' O Lord, thine
arrows stick fast in me, and thy hand press eth me sore.
There is no soundness in my flesh, because of thine anger ;
neither is there any rest in my bones, because of my sin.
For mine iniquities are gone over my head : as an heavy bur-
den, they are too heavy for me. My w^ounds stink and are
corrupt, because of my foolishness,' &c.
It is certain, that here is a description of a very woful
state and condition; and the psalmist, knowing that he was
called of God to be a teacher and instructor of the church in
all ages, records his own experience unto that end. Hence
the title of it is, ' A Psalm to bring to remembrance.' Some
judge that David had respect unto some great and sore dis-
ease 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 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 deliverance.
This is a clearer delineation of the condition of believers,
when either by the greatness of any sin, or by a long con-
tinuance in an evil and a careless frame, they are cast under
a sense of divine displeasure. This opens their minds and
their hearts, declaring how all things are within, which they
cannot deny. It is not so with many in the same measures
and degrees as it was with David, whose falls were very
great; but the substance of it is found in them all. And
herein the heart knovveth its own bitterness ; a stranger in-
termeddleth not with it : none knows the groaning and la-
VOL. XII. 2 o
562 MEDITATIONS AND DISCOURSES
bouring 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 ail the day long, though others know
nothing of its sorrows : but it is of a far more sad consi-
deration, to see men manifesting their inward decays by their
outward fruits, and yet are little or not at all concerned
therein. The former are in ways of recovery ; these in the
paths that go down to the chambers of death.
I suppose, therefore, I may take it for granted, that
there are few professors of religion, who have had any long
continuance in the \\Q.ys of it, having withal been exposed
unto the temptations of life, and much exercised v/ith the
occasions of it; but that they have been asleep in their days,
as the spouse complains of herself. Cant. v. 2. that is, they
have been overtaken with decays of one sort or another,
either with respect unto spiritual or moral duties, in their
relation unto churches or families; in their judgments, or
their affections ; in their inward frames or outward actions,
they have been overtaken with the effects of sloth, negli-
gence, or the want of a continual watch in the life of faith :
I wish it were otherwise.
I principally herein intend those gradual declensions in
the life and power of grace, which men in a long course of
profession are subject unto. And these for the most part
proceed from formality in holy duties, under the constant
outward performance of them ; vehement engagements in
the affairs of life, an overvaluation of sinful enjoyments,
growth in carnal wisdom, neglect of daily mortification of
such sins as men are naturally disposed unto, with a secret
influence from the prevalent temptation of the days wherein
we live, which things are not now to be spoken unto.
3. 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 in-
sisted 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
ON THE GLORY OF CHRIST. 563
our evil, which will not be removed unless it be digged up ;
who sees not, who complains not of, the loss of, or decays in,
the power of religion in the days wherein we live ? But few
there are, who either know or apply themselves, or direct
others unto the proper remedy of this evil. Besides, it is
almost as difficult to convince men of their spiritual decays,
as it is to recover them from them ; but without this, heal-
ing 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,
useless remedies, like them in the prophet Hosea, chap. v. 13.
none will make use of any cure who see no disease at all.
Wherefore, to fasten a conviction hereof on the minds of
some, we may make use of the ensuing inquiries and obser-
vations.
1. Have you in the way of your profession had any ex-
perience of these spiritual decays ? I doubt not but that there
are some who have been preserved green and flourishing,
from their first conversion unto God, who never fell under
the power of sloth, neglect, or temptation, at least not for
any remarkable season, but they are but few. It was not so
scarce with any of those believers under the Old Testament,
whose lives and walkings are recorded for our instruction ;
and they must be such as lived in an exact and diligent course
of mortification. And some there are who have obtained
relief and deliverance from under their decays, whose back-
slidings have been healed, and their diseases cured. So it
was w^ith David, as he divinely expresseth it, Psal. ciii. 1 —
5. * Bless the Lord, O my soul, and all that is within me,
bless his holy name. Who forgiveth all thine iniquities, and
healeth all thy diseases: who redeemeth thy life from de-
struction, and crowneth thee with loving-kindness, and ten-
der mercy : who satisfieth thy mouth with good things, so
that thy youth is renewed like the eagles.' So doth he ce-
lebrate his deliverance from that state, whereof he com-
plains, Psal. xxxviii. which we mentioned before. And
there is no grace or mercy that doth more affect the hearts
of believers, that gives them a greater transport of joy and
thankfulness, than this of deliverance from backslidings. It
is a bringing of the soul out of prison, which enlargeth it
2 o2
564 MEDITATIONS AND DISCOURSES
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 herein : but I speak in general
unto all. Have you any experience of such spiritual de-
cays, 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 spi-
ritual state in your souls. He that hath been always weak
and sickly, doth not know what it is to want a state of
health and strength, because he never had experience of it,
much less doth he that is dead, know what it is to want life.
But he that from an exquisite temper of health, falls into
languishing distempers, knows distinctly, both how it was,
and how it is with him. And the frame of the minds of
many professors of religion, with the manner of their walking,
is such, as that if they are not sensible of spiritual decays,
it is evident that they never had any good spiritual health;
and it is to no purpose to treat with such persons about a
recovery. There are amongst those who make an outward
profession of true religion, many that live in all sorts of sins.
If you should deal with them about backslidings, decays,
and a recovery, you will seem unto them as Lot did to his
sons-in-law, when he told them of the destruction of Sodom,
as one that mocked, or made sport with them, Gen. xix. 14.
or you will be mocked by them for your pains. They have
been always such as they are, it was never otherwise with
them, and it is a ridiculous thing to speak to them of a re-
covery. 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
danger in their present condition, but suppose all is well
enough with them, because it is as good as ever it was, will
not easily be brought under this conviction ; but they have
ON THE GLORY OF CHRIST. 5G5
that which is of no less importance for them to inquire into,
namely, whether they have had any thing of the truth of
grace or no. Or,
2. If you have not this experience, it is to be feared that
you are asleep in security, which is hardly distinguishable
from death in sin. The church of Laodicea was sensibly
decayed, and gone off from its primitive faith and obedience,
yet she was so secure in her condition, knew so little of it,
that she judged herself on the contrary, to be in a thriving,
flourishing state. She thought herself increased in all church
riches and goods, that is, gifts and grace, while * she was
wretched, and miserable, and poor, and blind, and naked ;'
Rev. iii. 17. in such a state as wherein it is questionable,
whether she had any thing of the life and power of grace to
be found 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 flourisheth in grace and gifts, when it hath
nothing but a noise of words in their stead.
So God testified concerning Ephraim, that * gray 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 do 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 ' came
not to call the righteous, but sinners to repentance :' such
persons are under the power of a stupid security, from whence
it will be very hard to rouse them up. Hence it is that we
have so little success for the most part, in calling persons
to look after a revival and recovery of their decays ; they
acknowledge no such thing in themselves, such calls may
belong unto others ; yea, if any word seem to come near
them unto their disquietment, they are apt to think it was
spoken out of spite and ill-will towards them ; they approve
of themselves in their present condition. Hence is the com-
plaint of Christ in the ministry of the word : * I have called,
and ye have refused ; I have stretched out my hand, and no
man regarded. Ye have set at nought all my counsel, and
you would none of my reproof;' Prov. i. 24, 25. Hence let
566 MEDITATIONS AND DISCOURSES
this truth be pressed a thousand times, it is not one of a
thousand who will think himself so concerned as to apply
himself unto a relief. A spirit of slumber seems to be poured
on many.
2. To improve this conviction, I would ask of some,
whether they have been able to maintain spiritual peace and
joy in their souls. I take it for granted, that ordinarily they
are inseparable adjuncts of the life of faith, in an humble,
fruitful walk before God. The Scripture testifieth that they
are so, and no experience lies against it in ordinary cases.
And I suppose that those unto whom I speak, do in some
measure know what they are, and do not delude themselves
with fancies and imaginations ; they have substance in them,
however by some derided, and to some unknown. Have this
peace and joy been maintained and borne sway in your minds ?
Have they under all trials and surprisals been quickly com-
posed by them? Or, are you not rather on all occasions
uneasy and perplexed ? This is certain, that a decaying spi-
ritual 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 farther into things internal and hidden,
wherein men may justify themselves if they please, there
are too many open visible evidences of these decays among
professors of religion ; they have not kept them from the
eyes of the church, nor yet from the world. Do not pride,
selfishness, worldliness, levity of attire, and vanity of life,
with corrupt unsavourycommunication, 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 dis-
tinction is left between it and those who would be esteemed
more strict professors of religion ! Was this the way and
manner of the saints of old, of those that went before us in
the same profession? Was it so with ourselves in the time
of our first espousals, when we went after God in the wil-
derness, 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 re-
covery ?
ON THE GLORY OF CHRIST. 567
4. May not God say of many of us, what he said of his
people of old ; ''Thou hast been weary of me, O Israel?'
Isa. xliii. 22. Have we not been weary of God, until we have
abundant cause to be weary of ourselves ? The most, I pre-
sume 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 duties of his service ? What can be more re-
quired of us? Wherein are we to blame? This were some-
thing indeed, but that it is often so, that men are weary of
God, when they even weary God with their duties and ser-
vices ; Isa. i. 13, 14. God says in his word. He is weary:
they say in their hearts, they are weary ; Mai. i. 13. But
I answer,
1. Many cannot with any modesty make use of this pre-
tence. Their slcth, indifFerency, and negligence in the ob-
servance of the duties of divine worship, both in private and
public, is notorious. In particular, is not the duty of fa-
mily prayer neglected by many, at least as to its constancy
and fervency? And although it be grounded in the light of
nature, confirmed by the general rules of the Scripture, re-
quisite unto the dedication of a family unto God, strength-
ened by the constant example of all the saints of old, and
necessary in the experience of all that walk with God ; yet
do not many begin to seek out pleas and arguings to justify
their omission hereof? Are not all things filled with the
fruits of the negligence of such professors in the instruction
of their children and servants ? And hath not God given se-
vere rebukes unto many of us in their fearful miscarriages ?
And as unto the public worship of God, I wish that sloth
and indifFerency did not appear upon too many, under va-
rious pretences. But,
2. This is not that which I do intend. Men may be
weary of God, whilst they abide in the observance of a mul-
titude of outward duties.
1. They may be so, with respect unto that spirituality
and intention of mind unto the exercise of all grace, which
are required unto such duties. These are the life, the soul,
the animating principle of them, without which their out-
ward performance is but a dead carcase. Men may draw
nigh to God with their lips, when their liearts are far from
him. This is that which becomes God in his worship, and
568 MEDITATIONS AND DISCOURSES
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 wor-
shippers ; ' For bodily exercise profiteth little, but godliness
is profitable unto all things ;' 1 Tim. iv. 8.
To keep up the mind unto this frame, to stir up all
grace unto a constant vigorous exercise in all holy duties,
is a matter whereunto great spiritual diligence and watch-
fulness is required : watch unto prayer. A thousand pre-
tences rise against it ; all the arts of sloth, formality, weari-
ness of the flesh, and the business of life, do contend to
frustrate the design of it. And the suitableness of resting
in the work done unto the principles of a natural conscience,
gives efficacy to them all : and when men come to satisfy
themselves herein, it may be it were better that for a time
such duties were wholly omitted; for in that case con-
science itself will urgently call on men not hardened in sin,
to a consideration of their condition : wherefore much spi-
ritual labour and diligence is required in this matter. The
outward performance of religious duties, be they never so
many, or however strictly enjoined, as the daily and nightly
canonical hours amongst the popish devotionists, is an easy
task, much inferior unto the constant labour which some
men use in their trades and callings. And in them, in the
performance of them, either public or in their families, men
may be weary of God : and according as they are remiss in
the constant keeping up of spirituality, and the exercise of
grace in sacred duties, so is the degree of their weariness.
And there is almost nothing whereby men may take a safer
measure of their decays or growth, than by the usual frame
of their minds in these duties. If they do constantly in
them * stir up themselves to take hold of God ;' Isa. Ixiv. 7.
it is an evidence of a good temper of spiritual health in the
soul. But this will not be done without the utmost watch-
fulness 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 inven-
tions of such formality are disserviceable unto the interest
of grace.
2. So is it with them also, who, attending unto the out-
ward duties of religion, do yet indulge themselves in any
ON THE GLORY OF CHRIST. 5C)9
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 them-
selves in the neglect of its power. And in particular, where
any known sin is indulged unto, where the mortification of
it is not duly endeavoured, where our religious duties are
not used, applied, and directed unto that end, there is a
weariness of whatever is of God in them, nor hath the soul
any real intercourse or communion with God by them.
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 minded-
ness, vigour of soul, and delight in the ways of God, love,
charity, self-denial, and like. Are we fat and flourishing
in these things even in old age ? Are they in us, and do
abound ? as the apostle speaks, 2 Pet. i. 8. Do we bring
forth the fruit of them so as to shew the faithfulness of God
in his supply of grace? I shall not make a particular inquiry
into them, but only give two general rules whereby we may
try ourselves with respect unto them all.
1. The loss of a spiritual appetite unto the food of our
souls, is an evidence of a decay in all these graces. Spi-
ritual appetite consists in earnest desires, and a savoury re-
lish J so it is described by the apostle, 1 Pet. ii. 2, 3. ' As
new-born babes, desire the sincere milk of the word, that ye
may grow thereby ; if so be ye have tasted that the Lord
is gracious.' There is required unto this spiritual appetite
an earnest desire of the word, grounded on an experience
of the grace of God in it unto this end, that we may grow
and thrive spiritually thereby. And this appetite will give
us as just a measure of the state of grace in us, as a natural
appetite unto wholesome food, with due digestion thereon,
doth give of a good state of health in the body.
This, therefore, we are to inquire into. Doth it abide in
us as formerly'-? We hear the word preached as much as
ever ; but do we do it with the same desire and spiritual re-
lish as before? Some hear to satisfy their convictions, some
to please their fancies, and some to judge of the persons by
570 MEDITATIONS AND DISCOURSES
whom it is dispensed. It is but in few that the necessary pre-
paration for the due receiving 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. Hence they
are apt to think, that the meat which they had formerly was
more savoury than what is now provided for them ; though
what they now enjoy is much to be preferred before what
they then had 5 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 v/ere 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 the honeycomb ; but to the hun-
gry sold 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 appetite unto the
word of God ; and this makes the word lose its power and
efficacy towards them. That word, which the psalmist says
is ' sweeter than honey, or 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 de-
sires, and low expectations, as if they were invited to eat
after a feast, being self-full before. But this loss of a spi-
ritual appetite, is an evidence of the decay of all other graces
whatever.
2. A neglect of making religion our principal business,
is another evidence of the decay of all sorts of grace in us.
For where grace is in its proper exercise, it will subordinate
all things unto religion, and the ends of it, as David twenty
times declares in the hundred and nineteenth psalm. All
things, all occasions of life, shall be postpoj.ed 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
ON THE GLORY OF CHRIST. 571
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 possess any place in their
minds. To see men continually plodding in the affairs of
the world, regulating all their actings by their concernment
in them, diverting only at some seasons, as it were out of
their way unto duties of religion, it is vain to say, that they
make religion their business. But there is scarce a more
certain evidence of a frame of mind spiritually decaying in
all sorts of graces, if ever any of them were in it in sincerity
and power, than this one, that men do not make reliofion
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 uselessness of men
in their profession ; in want of love unto all saints, barren-
ness in good works, unreadiness and unwillingness to comply
in any extraordinary manner with the calls of God unto re-
pentance and reformation; in love of the world, and pride of
life, with passions suited unto such principles, predominant
in them ; for they are all undeniable evidences, that those
with whom they are found, had never any true grace at all,
or that they are fallen under woful decays. But vv'hat hath
been spoken may be sufficient unto our present purpose.
This is the third thing that w^as proposed, namely, an en-
deavour to leave convictions on the minds of some concern-
ing their spiritual decays, and the necessity of seeking after
a revival by the means that shall be insisted on. And I in-
tend it principally for those of us who, under a long profession,
are now come unto age, and shall not have much time for
duty continued in 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 dano*er 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.
4. I proceed unto that which was proposed in the fourth
or last place; namely, the way and means whereby believers
may be delivered from these decays, and come to thrive and
flourish in the inward principle, and outward fruits of spi-
572 MEDITATIONS AND DISCOURSES
ritual life; which will bring us back unto consideration of
that truth which we may seem to have diverted from. And
to this end, the things ensuing are proposed unto con-
sideration.
1. The state of spiritual decays is recoverable. No man
that is fallen under it hath any reason to say, there is no hope,
provided he take the right way for his recovery. If every step
that is lost in the way to heaven should be irrecoverable, v/oe
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 V Nay, if we had not re-
coveries every day, we should go off with a perpetual back-
sliding. But then, as was said, it is required that the right
means of it be used, and not that which is destructive of
what is designed, whereof I shall give an instance. When
trees grow old, or are decaying, it is useful to dig about them,
and manure them, which may cause them to flourish again,
and abound in fruit. But instead hereof, if you remove them
out of their soil, to plant them in another, which may pro-
mise 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 their soil, or turning
from one way in religion unto another, as some have turned
Papists, some Quakers, and the like, apprehending that fault
to be in the religion which they professed, which was indeed
only in themselves. You cannot give an instance of any one
who did not visibly wither and die therein ; but had they
used the proper means for their healing and recovery, they
might have lived and brought forth fruit.
2. A strict attendance unto the severities of mortifica-
tion, with all the duties that lead thereunto, is required unto
this end ; so also is the utmost diligence in all duties of
obedience. Tliese 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 them-
selves into such a multitude of particular directions, as it is
inconsistent with my design here to handle. Besides, the
ON THE GLORY OF CHRIST. 573
way which I intend to propose is of another nature, though
consistent with all the duties included in this proposal; yea,
such as without which not one of them can be performed in
a due manner. Wherefore, as unto these things, I shall
only assert their necessity, with a double limitation.
1. That no duties of mortification be prescribed unto
this end, as a means of recovery from spiritual decays, but
what for matter and manner are of divine institution and
command. All others are laid under a severe interdict, under
what pretence soever they may be used. ' Who hath required
these things at your hands?' Want hereof, is that whereby
a pretended design to advance religion in the papacy, hath
ruined it. They have under the name and pretence of the
means of mortification, or the duties of it, invented and en-
joined, like the Pharisees, a number of works, ways, duties,
so called, which God never appointed, nor approved, nor
will accept, nor shall they ever do good unto the souls of
men. Such are their confessions, disciplines, pilgrimages,
fastings, abstinence, framed prayers, to be repeated in stated
canonical hours, in such a length and number. In the bodily
labour of these things, they exercise themselves to no spiri-
tual advantage.
But it is natural to all men to divert to such reliefs in this
case. Those who are thoroughly convinced of spiritual de-
cays, 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 accept-
ance with God : and if they are not under the actual con-
duct of evangelical light, two things immediately offer
themselves unto them. First, some extraordinary course
in duties, which God hath not commanded. This is the
way which they betake themselves unto in the papacy, and
which guilt in the darkness of corrupted nature vehemently
calls for. Secondly, an extraordinary multiplication of such
duties, as for the substance of them are required of us. An
instance in both kinds we have, Micah vi. 6, 7. 'Wherewith
shall I come before the Lord, and bow myself before the
high God? Shall I come before him with burnt-offerings,
with calves of a year old ? Will the Lord be pleased witli
thousands of rams, or with ten thousands of rivers of oil ?
574 MEDITATIONS AND DISCOURSES
Shall I give my first-born for my transgressions, the fruit of
my body for the sin of my soul?' And by this means they
hope for a restitution into their former condition. And
whereas spiritual decays are of two sorts : first, from the
power and effect of convictions only, which are multiplied
among temporary believers : and secondly, from degrees in
the power and effects of saving grace. Those v/hose 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 them-
selves to the power of their lusts ; for they have no evan-
gelical light to guide them in another course.
Unto them who are of the second sort, is this direction
given, in an endeavour for a recovery from backsliding, and
thriving in grace, by a redoubled attendance unto the duties
of mortification, and new obedience. Let care be taken,
that as unto the matter of them they be of divine appoint-
ment, 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 there-
in, a diligent watch against all temptations and occasions
of sin ; especially an endeavour by a holy earnestness, and
vehement rebukes, of the entrance of any other frame, to
keep the mind spiritual and heavenly in its thoughts and
affections.
2. Let them take heed, that they attempt not these things
in their own strength. When men have strong convictions,
that such and such things are their own duty, they are apt
to act as if they were to be done in their own strength.
They must do them, they will do them, that is as unto the out-
ward work ; and therefore they think they can do them, that
is, in a due manner. The Holy Ghost hath for ever rejected
this confidence, none shall prosper in it, 2 Cor. iii. 5. ix. 8.
But hereby many deceive themselves, labouring in the fire,
while all they do doth immediately perish ; they have been
negligent and careless, whereby things are come to an ill
posture with them, and that peace which they had is im-
paired : but now 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, be-
cause they can and ought to perform the outward works,
ON THE GLORY OF CHRIST. 575
wherein the duties intended do consist. Hereby Christ is
left out of the whole design, who when all is done, is the
Lord that healeth us, Exod. xv. 26. And there is another
evil herein ; for whatever men do in their own natural abi-
lities, 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 insepa-
rably accompanying of it : and this is enough to render all
endeavours of this kind not only useless and fruitless, but
utterly rejected. Faith must engage the assistance of
Christ and his grace in and unto these duties ; or, however
they may be multiplied, they will not be effectual unto our
healing and recovery. These things are to be used, accord-
ing as we receive supplies of grace from above, in subordi-
nation unto that work of faith that shall be declared.
Wherefore,
3. The work of recovering backsliders or believers from
under 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 declen-
sions, backslidings, and decays, God hath provided and
given unto us great and precious promises of a recovery, if
we duly apply ourselves unto the means of it. One of the
places only wherein they are recorded, 1 shall here call over
and explain, Hosea xiv. 1 — 8. * O Israel, return unto the
Lord thy God ; for thou hast fallen by thine iniquity. Take
with you words, and turn unto the Lord ; say unto him. Take
away all iniquity, and receive us graciously : so will we ren-
der the calves of our lips,' Sec. ' I will heal their backslidino-s,
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 out 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.
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
576 MEDITATIONS AND DISCOURSES
disease and remedy, is fully stated in this passage of Scrip-
ture ; 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 obser-
vations.
1. This application of God unto Israel, * O Israel, return,'
was made when the generality of the people were wicked
and devoted unto ntter destruction. So it is declared in the
last words of the foregoing chapter, and their desolation
fell out not long after accordingl}^ Wherefore, no season
nor circumstances of things shall obstruct sovereign grace,
when God will exercise it towards his church : it shall work
in the midst of desolating judgments.
2. In such a time the true Israel of God, the elect them-
selves, are apt to be overtaken with the sins of the whole,
and so to backslide fi'om God, and so to fall into spiritual
decays. So Israel had now done, though she had not ab-
solutely broken covenant with God ; he was yet unto her
' the Lord thy God,' yet she had fallen by her iniquity.
Times of public apostacy are often accompanied with partial
defects in the best; ' Because iniquity aboundeth, the love
of many shall wax cold ;' Matt. xxiv. 12.
3. When God designs to heal the backsliding of his peo-
ple 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 themselves in a peculiar manner, unto
this work of pressing vehemently all their congregations
with their duty herein ; and let them know, that there is no
other way to prevent their ruin, but by returning unto the
Lord, according to the ways of it here prescribed ; I should
not doubt but that the time of healing were at hand.
4. The means prescribed unto this end, that our back-
slidings may be healed, in a way suited unto the glory of
God, is renewed repentance : and this acts itself,
1. In fervent prayer. * Take with you words, and say.'
Consider the greatness and importance of the work before
you, and weigh well what you do in your dealing with God.
The matter of this prayer is twofold : 1. The pardon of all
ON THE GLORY OF CHRIST. 577
iniquity; that is, the taking of it away: and no sin is
omitted, all being now become equally burdensome ; 'take
away all iniquity.' When the souls of sinners are in good
earnest in their return unto God, they will leave out the
consideration of no one sin whatever. Nor are we meet for
healing, nor shall we apply ourselves unto it in a due man-
ner, 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, nilD n\)'\,
and 'receive good;' but both the words being used vari-
ously, the sense eminently included in them, is well ex-
pressed by ' receive us graciously.' After we have cast our-
selves under tokens of thy displeasure, now let us know that
we are freely accepted with thee. And this also lies in the
desires of them who design to obtain a healing of their back-
slidings ; for under them they are sensible that they are ob-
noxious unto God's displeasure.
2. Affectionate confessions of the sin, wherein their
backslidings did consist, or which were the occasions of
them. ' Asshur shall not save us,' 8cc. * we will say no more
to the work of our hands. Ye are our gods.' Fleshly confi-
dence, and false worship, were the two great sins that had
now ruined the body of the people : these believers them-
selves 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 expect-
eth a full and free confession in order unto our healing.
3. A renewed covenant engagement to renounce all other
hopes and expectation, and to betake themselves with their
whole trust and confidence unto him ; whereof they express,
first, the cause, which was his mere grace and mercy : 'for
in thee the fatherless findeth mercy :' and, secondly, the
effect of it, which is praise and thanksgiving: 'so will we
render the calves of our lips.' And some things we may
hence farther observe as unto the case under consideration.
As,
1. Although God will repair our spiritual decays, and
heal our 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 pre-
VOL. XII. 2 p
578 MEDITATIONS AND DISCOURSES
scribed 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 tes-
timony of the consistency and harmony which is between
sovereign grace, and the diligent discharge of our duty, than
we have in this place : for as God promiseth, that he would
heal their backslidings oat 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 thereunto.
2. That unless we find these things wrought in us in a
way of preparation, for the receiving of the mercy desired,
we have no firm ground of expectation, that we shall be made
partakers of it ; for this is the method of God's dealing with
the church. Then, and then only, we may expect a gracious
reviving from all our decays, when serious repentance work-
ing in the ways declared, is found in us. This grace will
not surprise us in our sloth, negligence, and security, but
will make way for itself, by stirring us up unto sincere en-
deavours after it, in the perseverance of these duties. And
until we see better evidences of this repentance among us,
than as yet appears, we can have but small hopes of a ge-
neral recovery from our present decays.
5. The work itself is declared, 1. By its nature. 2. In
its causes. 3. From its effects.
1. In the nature of it, it is the healing of backslidings ;
' I will heal their backslidings;' the sin whereby they are
fallen off from God, unto whom they are now exhorted to
return. These bring the souls of men into a diseased 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. xv. 26. And because of the poi-
sonous nature of sin, and the danger it brings of eternal death
unto the souls of men, the removal of it, or a recovery from
it, is often called by the name of healing ; Psal vi. 2. Isa.
Ivii. 18, 19. Hos. vi. 1. Here it includeth two things : first,
the pardon of sin past, and then a supply of grace to make
us fruitful in obedience. * I will be as the dew to Israel,' ^
as we shall see. This is God's healing of backslidings.
ON THE GLORY OF CHRIST. • 579
2. In the causes of it, which are, 1. The principal mov-
ing cause, and that is free undeserved love ; ' I will love them
freely.* From hence alone is our recovery to be expected.
2. The efficient cause, which as unto sins past is pardonino-
mercy ; ' mine anger is turned away from him :' and as unto
renewed obedience, in which two our recovery consists, it is
in a plentiful supply of effectual grace ; ' I will be as the dew
unto Israel.' Fresh supplies of the Spirit of grace from above
are so expressed : this is necessary unto our healing and re-
covery.
3. It is described by its effects, which is a much more
abundant fruitfulness in holiness and obedience, in peace
and love, than ever they had before attained. This the pro-
phet sets out in multiplied similitudes and metaphors, to
denote the greatness and efficacy of grace so communi-
cated.
I have a little insisted on the opening of the context, for
sundry reasons.
1. The case which I would consider, is in all the parts
of it stated distinctly, and represented clearly unto us.
There is nothing remains, but only the especial way whereby
in the exercise of faith this grace may be obtained, which is
that which I shall speak unto in the last place, as that which
is principally intended in this discourse.
2. That I might shew how great a thing it is to have our
spiritual decays made up, our backslidings healed, and so to
attain the vigorous acting of grace and spiritual life, with a
flourishing profession, and fruitful obedience in old age ; it
is is so set forth here by the Holy Ghost, as that every one
must needs have a sense of the beauty and glory of the work :
it is that which divine love, mercy, and grace, are eminently
effectual in unto the glory of God, that which so many du-
ties are required to prepare us for. Let no man think that
it is a light or common work, every thing in it is peculiar :
it is unto them who are made partakers of it, a life from the
dead.
3. That none may utterly despond under their decays.
When persons are awakened by new convictions, and beoin
to feel the weight of them, and how implicately they are en-
tangled with them, they are ready to faint^ and even to de-
2p2
580 MEDITATIONS AND DISCOURSES
spair 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 holi-
ness 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 pro-
mise 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 fruit-
ful even in old age. Now supposing a due attendance unto
the duties mentioned, I shall give some directions with
respect unto that which gives life, power, and efficacy unto
them all, and which will infallibly bring us unto the full
enjoyment of this signal mercy : and they are these that
follow.
1. All our supplies of grace are from Jesus Christ.
Grace is 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 mys-
tery of it, that all grace is from Christ, and shall be in vain
expected any other way. He hath assured us, that ' with-
out 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 influ-
ences, that is, divine communication of grace, are from
him alone. He is our life efficiently, and liveth in us effec-
tively, so as that our ability for vital acts is from him ;
Gal. ii. 20. Col. iii. 1, 2. Are we then any of us under
convictions of spiritual decays ? or do we long for such re-
novations of spiritual strength, as may make us flourish in
faith, love, and holiness, we must know assuredly, that no-
thing of all this can be attained, but it must come from
Jesus Christ alone. We see what promises are made,
what duties are prescribed unto us ; but however we should
endeavour to apply ourselves unto the one or the other,
they would yield us no relief, unless we know how to re-
ceive it from Christ himself.
ON THE GLORY OF CHRIST. 581
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 re-
ceive 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 encourage-
ment to expect either grace or mercy from him in any other
way, or by any other means.
3. This faith respects the person of Christ, his grace,
his whole mediation, with all the effects of it, and his glory
in them all. This is that which hath been so much in-
sisted 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 revealed unto us in the
Scripture, is the only effectual way to obtain a revival from
under our spiritual decays, and such supplies of grace as
shall make us flourishing and fruitful even in old age. He
that thus lives by faith in him, shall by his spiritual thriving
and growth, ' shew that the Lord is upright, that he is our
rock, and that there is no unrighteousness in him.'
We may consider briefly ; first, how this is testified
unto in the Scripture, and then what are the ways whereby
this grace or duty will produce this effect ; and so put a
close unto this part of the application of the sacred truth
before declared.
1. This direction is given us, 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 is thus looked unto, I need not prove, it will not
be denied. And it is their faith which is expressed by their
looking unto him; which is nothing but that beholding of
his glory which we have described : for it is an act of trust
arising from an apprehension of who and what he is. The
issue or effect hereof is, that they were lightened ; that is,
received fresh communication of spiritual, saving, refresliins;
582 MEDITATIONS AND DISCOURSES
light from him, and consequently of all other graces, whence
their faces were not ashamed ; nor shall we fail in our ex-
pectation of new spiritual communication in the exercise of
the same faith.
This is that which we are called unto, Isa. xlv. 22.
' Look unto me, and be saved, all ye ends of the earth.'
On this look to Christ, on this view of his glory, depends
our whole salvation ; and therefore all things that are need-
ful thereunto, do so also : this is the way whereby we receive
grace and glory. This is the direction given us by the Holy
Ghost for the attaining of them.
So is the same duty described, Micah vii. 7. 'Therefore
I will look unto the Lord, I will wait for the God of ray sal-
vation ; 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 de-
cays ; Zech. xii. 10. and it is so also of desiring strength
from him, to enable us to endure all our trials, troubles, and
afflictions, with patience unto the end ; Heb. xii. 2.
Tlie 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.
L It will be effected by that transforming power and
efficacy, which this exercise of faith is always accompanied
withal. This is that which changeth us every day more
and more into the likeness of Christ, as hath been at large
before declared. Herein all revivals and all flourishings are
contained. To have a good measure of conformity unto
Christ, is all whereof in this life we are capable; the per-
fection of it is eternal blessedness. According as are our
attainments therein, so is the thriving and flourishing of the
life of grace in us, which is that which is aimed at ; other
ways and means it may be have failed us, let us put this to
the trial. Let us live in the constant contemplation of the
glory of Christ, and virtue will proceed from him to repair
all our decays, to renew a right spirit within us, and to cause
us to abound in all duties of obedience. This way of pro-
ON THE GLORY OF CHRIST. 583
ducing these effects, flesh and blood will not reveal ; it
looks like washing in Jordan to cure a leprosy : but 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 per-
fection is blessedness, for it is caused by the eternal vision
of the glory of God in Christ : and the nearer approaches
we make unto this state, the better, the more spiritual, the
more heavenly is the state of our souls. And this is to be
obtained only by a constant contemplation of the glory of
Christ, as hath been declared. And it is several ways ef-
fectual unto the end now proposed. For,
1. The most of our spiritual decays and barrenness arise
from an inordinate admission of other things into our minds ;
for these are they that weaken grace in all its operations.
But when the mind is filled with thouo;hts of Christ and his
glory, when the soul thereon cleaves unto him with intense
aflfections, they will cast out, or not give admittance unto,
those causes of spiritual weakness and indisposition. See
Col. iii. 1—5. Eph. V. 8.
2. Where we are engaged in this duty, it will stir up
every grace unto its due exercise, which is that wherein the
spiritual revival inquired after, doth consist. This is all we
desire, all we long for, this will make us fat and flourishing,
namely, that every grace of the Spirit have its due exercise
in us. See Rom. v. 3 — 5. 2 Pet. i. 5 — 8. Whereas, there-
fore, 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 ex-
ercise. And without this we shall never attain it by any re-
solutions or endeavours of our own, let us make the trial
when we please.
3. This will assuredly put us on a vigilant watch and
constant conflict against all the deceitful workings of sin,
against all the entrances of temptation, against all the ways
and means of surprisals into foolish frames, by vain ima-
ginations, which are the causes of our decays. Our reco-
very or revival will not be effected, nor a fresh spring of
584 MEDITATIONS AND DISCOURSES, &C.
grace be obtained, in a careless, slothful course of profes-
sion. Constant watching, fighting, contending against
sin, with our utmost endeavour for an absolute conquest
over it, are required hereunto. And nothing will so much
excite and encourage our souls hereunto, as a constant view
of Christ and his glory ; every thing in him hath a con-
straining power hereunto, as is known to all who have any
acquaintance with these things.
END OF VOL. XII.
Printed by J. F. DovE,'.St. John's Square.
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