ΧΡΙΣΤΟΛΟΓΙΑ:

or,

a Declaration of the Glorious Mystery

of

the Person of Christ — God and Man:

with

the Infinite Wisdom, Love, and Power of God in the Contrivance and Constitution thereof;

as also,

of the Grounds and Reasons of His Incarnation;
the Nature of His Ministry in Heaven;
the Present State of the Church above thereon;
and the Use of His Person in Religion:

with

an Account and Vindication of the Honour, Worship, Faith, Love, and Obedience due unto Him, in and from the Church.

“Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ.” — Phil. iii. 8.

Prefatory Note.

The object of Dr Owen in this treatise is to illustrate the mystery of divine grace in the person of Christ. It bears the title, “Christologia;” but it differs considerably from modern works of the same title or character. It is not occupied with a formal induction from Scripture in proof of the supreme Godhead of the Saviour. Owen assumes the truth of this doctrine, and applies all his powers and resources to expound its relations in the Christian system, and its bearings on Christian duty and experience.

Chapter I. of the work is devoted to an exposition of Matt. xvi. 16, as a warrant and basis for his inquiry respecting the person of Christ. Chapter II. contains some historical references to the opposition encountered by this doctrine in past ages. From Chapter III. to VII. inclusive, the person of Christ is exhibited as the origin of all true religion, the foundation of the divine counsel, the representation of the divine nature and will, the embodiment and sum of divine truth, and the source of divine and gracious efficacy for the salvation of the church. The faith of the Old Testament Church respecting it is illustrated in Chapter VIII. Then follows the second leading division of the treatise, in which the divine honours and obedience due to Christ, and our obligation to seek conformity to him, are urged at some length, from Chapter IX. to XV. It is followed in Chapters XVI. and XVII. with an inquiry into the divine wisdom as manifested in the person of Christ. The hypostatical union is explained, Chapter XVIII. Two more Chapters, XIX. and XX., close the work, with a dissertation on the exaltation of Christ, and the mode in which he discharges his mediatorial functions in heaven.

The treatise was first published in 1679. We are not informed under what particular circumstances Owen was led to prepare it. There is internal evidence in the work itself that he laboured under a strong impression of the peril in which evangelical religion would be involved, if views of the person of Christ, either positively unsound or simple vague and defective, obtained currency in the British churches. His acquaintance with the early history of the church taught him that against this doctrine the persevering assaults of Satan had been directed; and, with sagacious foresight, he anticipated the rise of heresy on this point in England. He speaks of “woeful contests” respecting it, — increasing rather than abating “unto this very day;” and intimates his conviction, in language which elucidates his main design in this work, that the only way by which they could be terminated was to enthrone Christ anew in the hearts and consciences of men.

Events ensued which justified these apprehensions of Owen. A prolonged controversy on the subject of the Trinity arose, which drew forth the works of Bull (1686), Sherlock (1690), and South (1695). In 1710, Whiston was expelled from Oxford for his Arianism. Dr S. Clarke, in 1712, published Arian views, for which he was summoned before the Convocation. Among the Presbyterian Dissenters, Pierce and Hallet (1717) became openly committed to Arianism. Dr Isaac Watts who succeeded (1702) to the charge of the same congregation in London which had been under the care of Owen, broached the Indwelling Scheme; according to which the Father is so united to the man Christ Jesus, whose human soul pre-existed his coming in the flesh, that, through this indwelling of the Godhead, he became properly God.

The Christology of Owen has always been highly valued, and will be of use to all ages of the church: — “A work,” says the late Dr M’Crie, “which, together with its continuation, the ‘Meditations on the Glory of Christ,’ of all the theological works published by individuals since the Reformation, next to ‘Calvin’s Institutions’, we would have deemed it our highest honour to have produced.” — Ed.

The Preface.

It is a great promise concerning the person of Christ, as he was to be given unto the church, (for he was a child born, a son given unto us, Isa. ix. 6,) that God would “lay him in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation,” whereon “he that believeth shall not make haste:” Isa. xxviii. 16. Yet was it also foretold concerning him, that this precious foundation should be “for a stone of stumbling, and for a rock of offence, to both the houses of Israel; for a gin and for a snare to the inhabitants of Jerusalem;” so as that “many among them should stumble, and fall, and be broken, and be snared, and be taken:” Isa. viii. 14, 15. 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 also,” saith he, “it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious; and he that believeth on him shall not be confounded. Unto ye 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 to them which stumble at the word, being disobedient: whereunto also they were appointed:” 1 Pet. ii. 6–8.

Unto them that believe unto the saving of the soul, he is, he always hath been, precious — the sun, the rock, the life, the bread of their souls — every thing that is good, useful, amiable, desirable, here or unto eternity. In, from, and by him, is all their spiritual and eternal life, light, power, growth, consolation, and joy here; with everlasting salvation hereafter. By him alone do they desire, expect, and obtain deliverance from that woeful apostasy from God, which is accompanied with — which containeth in it virtually and meritoriously — whatever is evil, noxious, and destructive unto our nature, and which, without relief, will issue in eternal 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 conducted unto the eternal enjoyment of him. For in him “shall all the seed of Israel be justified, and shall glory;” (Isa. xlv. 25;) for “Israel shall be 4saved in the Lord with an everlasting salvation;” they “shall not be ashamed nor confounded, world without end:” verse 17.

On these and the like accounts, the principal design of their whole lives unto whom he is thus precious, is to acquaint themselves with him — the mystery of the wisdom, grace, and love of God, in his person and mediation, as revealed unto us in the Scripture, which is “life eternal;” (John xvii. 3;) — to trust in him, and unto him, as to all the everlasting concernments of their souls — to love and honour him with all their hearts — to endeavour after conformity to him, in all those characters of divine goodness and holiness which are represented unto them in him. In these things consist the soul, life, power, beauty, and efficacy of the Christian religion; without which, whatever outward ornaments may be put upon its exercise, it is but a useless, lifeless carcass. The whole of this design is expressed in these heavenly words of the apostle: (Phil. iii. 8–12:) “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the 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 foundation unto all that believe, so he hath in like manner been “a stone of stumbling and a rock of offence unto them that stumble at the word, being disobedient: whereunto also they were appointed.” There is nothing in him — nothing wherein he is concerned — nothing of him, his person, his natures, his office, his grace, his love, his power, his authority, his relation unto the church — but it hath been unto many a stone of stumbling and rock of offence. Concerning these things have been all the woeful 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 5against this everlasting rock — so in conjunction with other lusts and interests of the carnal minds of men, it hath filled the world itself with blood and confusion.

The re-enthroning of the Person, Spirit, Grace, and Authority of Christ, in the hearts and consciences of men, is the only way whereby an end may be put unto these woeful conflicts. But this is not to be expected in any degree of perfection amongst them who stumble at this stone of offence, whereunto they were appointed; though in the issue he will herein also send forth judgment unto victory, and all the meek of the earth shall follow after it. In the meantime, as those unto whom he is thus a rock of offence — in his person, his spirit, his grace, his office, and authority — are diligent and restless (in their various ways and forms, in lesser or higher degrees, in secret artifices, or open contradictions unto any or all of them, under various pretences, and for divers ends, even secular advantages some of them, which the craft of Satan hath prepared for the ensnaring of them) in all ways of opposition unto his glory; so it is the highest duty of them unto whom he is precious, whose principal design is to be found built on him as the sure foundation, as to hold the truth concerning him, (his person, spirit, grace, office, and authority,) and to abound in all duties of faith, love, trust, honour, and delight in him — so also to declare his excellency, to plead the cause of his glory, to vindicate his honour, and to witness him the only rest and reward of the souls of men, as they are called and have opportunity.

This, and no other, is the design of the ensuing treatise; wherein, as all things fall unspeakably short of the glory, excellency, and sublimity of the subject treated of, (for no mind can conceive, no tongue can express, the real substantial glory of them,) so there is no doubt but that in all the parts of it there is a reflection of failings and imperfections, from the weakness of its author. But yet I must say with confidence, that in the whole, that eternal truth of God concerning the mystery of his wisdom, love, grace, and power, in the person and mediation of Christ, with our duties towards himself therein, even the Father, Son, and eternal Spirit, is pleaded and vindicated, which shall never be shaken by the utmost endeavours and oppositions of the gates of hell.

And in the acknowledgment of the truth concerning these things consists, in an especial manner, that faith which was the life and glory of the primitive church, which they earnestly contended for, 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 the death, but poured out their blood like water, under all the pagan persecutions, which had no other design but to cast them down and separate them from 6this impregnable rock, this precious foundation. In the defence of these truths did they conflict, in prayers, studies, travels, and writings, against the swarms of seducers by whom they were opposed. And, for this cause, I thought to have confirmed the principal passages of the ensuing discourse with some testimonies from the most ancient writers of the first ages of the church; but I omitted that cause, as fearing that the interposition of such passages might obstruct instead of promoting the edification of the common sort of readers, which I principally intended. Yet, withal, I thought not good utterly to neglect that design, but to give at least a specimen of their sentiments about the principal truths pleaded for, in this preface to the whole. But herein, also, I met with a disappointment; for the bookseller having, unexpectedly unto me, finished the printing of the discourse itself, I must be contented to make use of what lieth already collected under my hand, not having leisure or time to make any farther inquiry.

I shall do something of this nature, the rather because I shall have occasion thereby to give a summary account of some of the principal parts of the discourse itself, and to clear some passages in it, which by some may be apprehended obscure.

Chap. I. The foundation of the whole is laid in the indication of those words of our blessed Saviour, wherein he declares himself to be the rock whereon the church is built: (Matt. xvi. 18:) “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” The pretended ambiguity of these words hath been wrested by the secular interests of men, to give occasion unto that prodigious controversy among Christians, viz., whether Jesus Christ or the Pope of Rome be the rock whereon the church is built. Those holy men of old unto whom Christ was precious, being untainted with the desires of secular grandeur and power, knew nothing hereof. Testimonies may be — they have been — multiplied by others unto this purpose. I shall mention some few of them.

Οὗτός ἔστιν ἡ πρὸσ τὸν Πατέρα ἄγουσα ὁδὸς, ἡ πέτρα, ἡ κλεὶς, ὁ ποιμὴν, &c., saith Ignatius: Epist. ad Philadelph. — “He” (that is, Christ) “is the way leading unto the Father, the rock, the key, the shepherd” — wherein he hath respect unto this testimony. And Origen expressly denies the words to be spoken of Peter, in Matt. xvi.: (Tract. i.:) “Quod si super unum illum Petrum tantum existimes totam ecclesiam ædificari, quid dicturus es de Johanne, et apostolorum unoquoque? Num audebimus dicere quod adversus Petrum unum non prevalituræ sunt portæ inferorum?” — “If you shall think that the whole church was built on Peter alone, what shall we say of John, and each of the apostles? What! shall we dare to say that the gates of hell 7shall not prevail against Peter only?” So he [held,] according unto the common opinion of the ancients, that there was nothing peculiar in the confession of Peter, and the answer made thereunto as unto himself, but that he spake and was spoken unto in the name of all the rest of the apostles. Euseb. Præparat. Evang., lib. i. cap. 3: Ἥτε ὀνομαστὶ προθεσπισθεῖσα ἐκκλεσία αὐτοῦ ἕστηκε κατὰ βάθους ἐῤῥιζωμένη, καὶ μέχρις οὐρανίων ἁψίδων εὐχαῖς ὁσίων καὶ θεοφιλῶν ἀνδρῶν μετεωριζομένη — διὰ μίαν ἐκείνην, ἥν αὐτὸς ἀπεφήνατο λέξιν, εἴπων, Ἐπὶ τὴν πέτραν οἰκοδομήσω μου τὴν ἐκκλεσίαν, καὶ πύλαι ᾅδου οὐ κατισχύσυσιν αὐτῆς. He proves the verity of divine predictions from the glorious accomplishment of that word, and the promise of our Saviour, that he would build his church on the rock, (that is, himself,) so as that the gates of hell should not prevail against it. For “Unum hoc est immobile fundamentum, una hæc est felix fidei Petra, Petri ore confessa, Tu es filius Dei vivi,” says Hilary de Trin., lib. ii. — “This is the only immovable foundation, this is the blessed rock of faith confessed by Peter, Thou art the Son of the living God.” And Epiphanius, Hær. xxxix.: Ἐπὶ τῇ πέτρᾳ ταύτῃ τῆς ἀσφαλοῦς πίστεως οἰκοδομήσω μοῦ τὴν ἐκκλησίαν. — “Upon this rock” of assured faith “I will build my church.” For many thought that faith itself was metonymically called the Rock, because of its object, or the person of Christ, which is so.

One or two more out of Augustine shall close these testimonies: “Super hanc Petram, quam confessus es, super meipsum filium Dei vivi, ædificabo ecclesiam meam. Super me ædificabo te, non me super te:” De Verbis Dom., Serm. xiii. — “Upon this rock which thou hast confessed — upon myself, the Son of the living God — I will build my church. I will build thee upon myself, and not myself on thee.” And he more fully declareth his mind: (Tract. cxxiv., in Johan.:) “Universam significabat ecclesiam, quæ in hoc seculo diversis tentationibus, velut imbribus, fluminibus, tempestatibusque quatitur, et non cadit; quoniam fundata est supra Petram; unde et Petrus nomen accepit. Non enim a Petro Petra, sed Petrus a Petra; sicut non Christus a Christiano, sed Christianus a Christo vocatur. Ideo quippe ait Dominus, ‘Super hanc Petram ædificabo ecclesiam meam,’ quia dixerat Petrus, ‘Tu es Christus filius Dei vivi.’ ‘Super hanc ergo’ (inquit) ‘Petram quam confessus es, ædificabo eccleaism meam.’ Petra enim erat Christus, super quod fundamentum etiam ipse ædificatus est Petrus. Fundamentum quippe aliud nemo potest ponere, præter id quod positum est, quod est Jesus Christus.” — “He (Christ) meant the universal church, which in this world is shaken with divers temptations, as with showers, floods, and tempests, yet falleth not, because it is built on the rock (Petra) from whence Peter took his name. For the rock is not called Petra from Peter, but Peter is so called from Petra the rock; as Christ is not so called from Christian, but 8Christian from Christ. Therefore, said the Lord, ‘Upon this rock will I build my church;’ because Peter said, ‘Thou art the Christ, the Son of the living God.’ Upon this rock, which thou hast confessed, will I build my church. For Christ himself was the rock on which foundation Peter himself was built. For other foundation can no man lay, save that which is laid, which is Jesus Christ.

Chap. II. Against this rock, this foundation of the church — the person of Christ, and the faith of the church concerning it — great opposition hath been made by the gates of hell. Not to mention the rage of the pagan world, endeavouring by all effects of violence and cruelty to cast the church from this foundation; all the heresies wherewith from the beginning, and for some centuries of years ensuing, it was pestered, consisted in direct and immediate oppositions unto the eternal truth concerning the person of Christ. Some that are so esteemed, indeed, never pretended unto any sobriety, but were mere effects of delirant [raving] imaginations; yet did even they also, one way or other, derive from an hatred unto the person of Christ, and centred therein. Their beginning was early in the church, even before the writing of the gospel by John, or of his Revelation, and indeed before some of Paul’s epistles. And although their beginning was but small, and seemingly contemptible, yet, being full of the poison of the old serpent, they diffused themselves in various shapes and forms, until there was nothing left of Christ — nothing that related unto him, not his natures, divine or human, not their properties nor acting, not his person, nor the union of his natures therein — that was not opposed and assaulted by them. Especially so soon as the gospel had subdued the Roman empire unto Christ, and was owned by the rulers of it, the whole world was for some ages filled with uproars, confusion, and scandalous disorders about the person of Christ, through the cursed oppositions made thereunto by the gates of hell. Neither had the church any rest from these conflicts for about five hundred years. But near that period of time, the power of truth and religion beginning universally to decay among the outward professors of them, Satan took advantage to make that havoc and destruction of the church — by superstition, false worship, and profaneness of life — which he failed of in his attempt against the person of Christ, or the doctrine of truth concerning it.

It would be a tedious work, and, it may be, not of much profit unto them who are utterly unacquainted with things so long past and gone, wherein they seem to have no concernment, to give a specimen of the several heresies whereby attempts were made against this rock and foundation of the church. Unto those who have inquired into the records of antiquity, it would be altogether useless. 9For almost every page of them, at first view, presents the reader with an account of some one or more of them. Yet do I esteem it useful, that the very ordinary sort of Christians should, at least in general, be acquainted with what hath passed in this great contest about the person of Christ, from the beginning. For there are two things relating thereunto wherein their faith is greatly concerned. First, There is evidence given therein unto the truth of those predictions of the Scripture, wherein this fatal apostasy from the truth, and opposition unto the Lord Christ, are foretold: and, secondly, An eminent instance of his power and faithfulness, in the appointment and conquest of the gates of hell in the management of this opposition. But they have been all reckoned up, and digested into methods of time and matter, by many learned men, (of old and of late,) so that I shall not in this occasional discourse represent them unto the reader again. Only I shall give a brief account of the ways and means whereby they who retained the profession of the truth contended for it, unto a conquest over the pernicious heresies wherewith it was opposed.

The defence of the truth, from the beginning, was left in charge unto, and managed by, the guides and rulers of the church in their several capacities. And by the Scripture it was that they discharged their duty confirmed with apostolical tradition consonant thereunto. This was left in charge unto them by the great apostle, (Acts xx. 28–31; 1 Tim. vi. 13, 14; 2 Tim. ii. 1, 2, 15, 23, 24, iv. 1–5,) and wherein any of them failed in this duty, they were reproved by Christ himself: Rev. ii. 14, 15, 20. Nor were private believers (in their places and capacities) either unable for this duty or exempt from it, but discharged themselves faithfully therein, according unto commandment given unto them: 1 John ii. 20, 27, iv. 1–3; 2 John 8, 9. All true believers, in their several stations — by mutual watchfulness, preaching, or writing, according unto their calls and abilities — effectually used the outward means for the preservation and propagation of the faith of the church. And the same means are still sufficient unto the same ends, were they attended unto with conscience and diligence. The pretended defence of truth with arts and arms of another kind hath been the bane of religion, and lost the peace of Christians beyond recovery. And it may be observed, that whilst this way alone for the preservation of the truth was insisted on and pursued, although innumerable heresies arose one after another, and sometimes many together, yet they never made any great progress, nor arrived unto any such consistency as to make a stated opposition unto the truth; but the errors themselves and their authors, were as vagrant meteors, which appeared for a little while, and vanished away. Afterwards it was not so, when other 10ways and means for the suppression of heresies were judged convenient and needful.

For in process of time, when the power of the Roman empire gave countenance and protection unto the Christian religion, another way was fixed on for this end, viz., the use of such assemblies of bishops and others as they called General Councils, armed with a mixed power, partly civil and partly ecclesiastical — with respect unto the authority of the emperors and that jurisdiction in the church which began then to be first talked of. This way was begun in the Council of Nice, wherein, although there was a determination of the doctrine concerning the person of Christ — then in agitation, and opposed, as unto his divine nature therein — according unto the truth, yet sundry evils and inconveniences ensued thereon. For thenceforth the faith of Christians began greatly to be resolved into the authority of men, and as much, if not more weight to be laid on what was decreed by the fathers there assembled, than on what was clearly taught in the Scriptures. Besides, being necessitated, as they thought, to explain their conceptions of the divine nature of Christ in words either not used in the Scripture, or whose 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 οὐσία and ὑπόστασις were of the same signification or no, (both of them denoting essence and substance,) or whether they differed in their signification, or if they did, wherein that difference lay. Athanasius at first affirmed them to be the same: Orat. v. con. Arian., and Epist. ad African. Basil denied them so to be, or that they were used unto the same purpose in the Council of Nice: Epist. lxxviii. The like difference immediately fell out between the Grecians and Latins about “hypostasis” and “persona.” For the Latins rendered “hypostasis” by “substantia,” and πρόσωπον by “persona.” Hereof Jerome complains, in his Epistle to Damasus, that they required of him in the East to confess “tres hypostases,” and he would only acknowledge “tres personas:” Epist. lxxi. And Augustine gives an account of the same difference: De Trinitate, lib v. cap. 8, 9. Athanasius endeavoured the composing of this difference, and in a good measure effected it, as Gregory Nazianzen affirms in his oration concerning his praise. It was done by him in a synod at Alexandria, in the first year of Julian’s reign. On this 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, pretending that they opposed not the deity of Christ, but only the expression of it by of ὁμοούσιος, so afterwards they countenanced themselves in coining 11words and terms, to express their minds with, which utterly rejected it. Hence were their ὁμοιούσιος, ἑτερούσιος, ἐξ οὐκ ὂντων, and the like names of blasphemy, about which the contests were fierce and endless. And there were yet farther evils that ensued hereon. For the curious and serpentine wits of men, finding themselves by this means set at liberty to think and discourse of those mysteries of the blessed Trinity, and the person of Christ, without much regard unto plain divine testimonies, (in such ways wherein cunning and sophistry 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 one another, whereon commonly new occasions of differences did arise, and most of them managed with great scandal unto the Christian religion. For men began much to forego the primitive ways of opposing errors and extinguishing heresies; betaking themselves unto their interest, the number of their party, and their prevalence with the present emperors. And although it so fell out — as in that at Constantinople, the first at Ephesus, and that at Chalcedon — that the truth (for the substance of it) did prevail, (for in many others it happened quite otherwise,) yet did they always give occasions unto new divisions, animosities, and even mutual hatreds, among the principal leaders of the Christian people. And great contests there were among some of those who pretended to believe the same truth, whether such or such a council should be received — that is, plainly, whether the church should resolve its faith into their authority. The strifes of this nature about the first Ephesian Council, and that at Chalcedon, not to mention those wherein the Arians prevailed, take up a good part of the ecclesiastical story of those days. And it cannot be denied, but that some of the principal persons and assemblies who adhered unto the truth did, in the heat of opposition unto the heresies of other men, fall into unjustifiable excess themselves.

We may take an instance hereof with respect unto the Nestorian heresy, condemned in the first Ephesian Council, and afterwards in that at Chalcedon. Cyril of Alexandria, a man learned and vehement, designed by all means to be unto it what his predecessor Athanasius 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 distinguisheth not between ὑπόστασις and φύσις, and therefore affirms, that the divine Word and humanity had μία φύσιν, one nature only. So he doth plainly in Epist. ad Successum: “They are ignorant,” saith he, ὅτι κατʼ ἀλήθειαν ἐστὶ μία φύσις τοῦ λόγου σεσαρκωμένη. Hence Eutyches the Archimandrite took occasion to run into a contrary extreme, being a no less fierce enemy to Nestorius 12than Cyril was. For to oppose him who divided the person of Christ into two, he confounded his natures into one — his delirant folly being confirmed by that goodly assembly, the second at Ephesus. Besides, it is confessed that Cyril — through the vehemency of his spirit, hatred unto Nestorius, and following the conduct of his own mind in nice and subtle expressions of the great mystery of the person of Christ — did utter many things exceeding the bounds of sobriety prescribed unto us by the apostle, (Rom. xii. 3,) if not those of truth itself. Hence it is come to pass, that many learned men begin to think and write that Cyril was in the wrong, and Nestorius by his means condemned undeservedly. However, it is certain to me, that the doctrine condemned at Ephesus and Chalcedon as the doctrine of Nestorius, was destructive of the true person of Christ; and that Cyril, though he missed it in sundry expressions, yet aimed at the declaration and confirmation of the truth; as he was long since vindicated by Theorianus: Dialog. con. Armenios.

However, such was the watchful care of Christ over the church, as unto the preservation of this sacred, fundamental truth, concerning his divine person, and the union of his natures therein, retaining their distinct properties and operations, that — notwithstanding all the faction and disorder that were in those primitive councils, and the scandalous contests of many of the members of them; notwithstanding the determination contrary unto it in great and numerous councils — the faith of it was preserved entire in the hearts of all that truly believed, and triumphed over the gates of hell.

I have mentioned these few things, which belong unto the promise and prediction of our blessed Saviour in Matt. xvi. 18, (the place insisted on,) to show that the church, without any disadvantage to the truth, may be preserved without such general assemblies, which, in the following ages, proved the most pernicious engines for the corruption of the faith, worship, and manners of it. Yea, from the beginning, they were so far from being the only way of preserving truth, that it was almost constantly prejudiced by the addition of their authority unto the confirmation of it. Nor was there any one of them wherein “the mystery of iniquity” did not work, unto the laying of some rubbish in the foundation of that fatal apostasy which afterwards openly ensued. The Lord Christ himself hath taken it upon him to build his church on this rock of his person, by true 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 conviction of gainsayers. He keeps up that faith in him, that love unto him, in the hearts of all his elect, as shall not be prevailed against. Wherefore, 13although the oppositions unto this sacred truth, this fundamental article of the church and the Christian religion — concerning his divine person, its constitution, and use, as the human nature conjoined substantially unto it, and subsisting in it — are in this last age increased; although they are managed under so great a variety of forms, as that they are not reducible unto any heads of order; although they are promoted with more subtlety and specious pretences than in former ages; yet, if we are not wanting unto our duty, with the aids of grace proposed unto us, we shall finally triumph in this cause, and transmit this sacred truth inviolate unto them that succeed us in the profession of it.

Chap. III. This person of Christ, which is the foundation whereon the church is built, whereunto all sorts of oppositions are endeavoured and designed, is the most ineffable effect of divine goodness and wisdom — whereof we treat in the next place. But herein, when I speak of the constitution of the person of Christ, I intend not his person absolutely, as he is the eternal Son of God. He was truly, really, completely, a divine person from eternity, which is included in the notion of his being the Son, and so distinct from the Father, which is his complete personality. His being so was not a voluntary contrivance or effect of divine wisdom and goodness, his eternal generation being a necessary internal act of the divine nature in the person of the Father.

Of the eternal generation of the divine person of the Son, the sober writers of the ancient church did constantly affirm that it was firmly to be believed, but as unto the manner of it not to be inquired into. “Scrutator majestatis absorbetur a gloria,” was their rule; and the curious disputes of Alexander and Arius about it, gave occasion unto that many-headed monster of the Arian heresy which afterwards ensued. For when once men of subtile heads and unsanctified hearts gave themselves up to inquire into things infinitely above their understanding and capacity — being vainly puffed up in their fleshly minds — they fell into endless divisions among themselves, agreeing only in an opposition unto the truth. But those who contented themselves to be wise unto sobriety, repressed this impious boldness. To this purpose speaks Lactantius: (lib. iv., De Verâ Sapient.:) “Quomodo igitur procreavit? Nec sciri a quoquam possunt, nec narrari, opera divina; sed tamen sacræ literæ docent illum Dei filium, Dei esse sermonem.” — “How, therefore, did the Father beget the Son? These divine works can be known of none, declared by none; but the holy writings” (wherein it is determined) “teach that he is the Son of God, that he is the Word of God.” And Ambrose: (De Fide, ad Gratianum:) “Quæro abs te, quando aut quomodo putes filium 14esse generatum? Mihi enim impossibile est scire generationis secretum. Mens deficit, vox silet, non mea tantum, sed et angelorum. Supra potestates, supra angelos, supra cherubim, supra seraphim, supra omnem sensum est. Tu quoque manum ori admove; scrutari non licet superna mysteria. Licet scire quod natus sit, non licet discutere quomodo natus sit; illud negare mihi non licet, hoc quærere metus est. Nam si Paulus ea quæ audivit, raptus in tertium cœlum, ineffabilia dicit, quomodo nos exprimere possumus paternæ generationis arcanum, quod nec sentire potuimus nec audire? Quid te ista questionum tormenta delectant?” — “I inquire of you when and how the Son was begotten? Impossible it is to me to know the mystery of this generation. My mind faileth, my voice is silent — and not only mine, but of the angels; it is above principalities, above angels, above the cherubim, above the seraphim, above all understanding. Lay thy hand on thy mouth; it is not lawful to search into these heavenly mysteries. It is lawful to know that he was born — it is not lawful to discuss how he was born; that it is not lawful for me to deny — this I am afraid to inquire into. For if Paul, when he was taken into the third heaven, affirms that the things which he heard could not be uttered; how can we express the mystery of the divine generation, which we can neither apprehend nor hear? Why do such tormenting questions delight thee?”

Ephraim Syrus wrote a book to this purpose, against those who would search out the nature of the Son of God. Among many other things to the same purpose are his words: (cap. ii.:) “Infelix profecto, miser, atque impudentissimus est, qui scrutari cupot Opificem suum. Millia millium, et centies millies millena millia angelorum et archangelorum, cum horrore glorificant, et trementes adorant; et homines lutei, pleni peccatis, de divinitate intrepide disserunt? Non illorum exhorrescit corpus, non contremescit animus; sed securi et garruli, de Christo Dei filio, qui pro me indigno peccatore passus est, deque ipsius utraque generatione loquuntur; nec saltem quod in luce cæcutiunt, sentiunt.” — “He is unhappy, miserable, and most impudent, who desires to examine or search out his Maker. Thousands of thousands, and hundreds of thousands of millions of angels and archangels, do glorify him with dread, and adore him with trembling; and shall men of clay, 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 same purpose speaks Eusebius at large: Demonstratio Evang., lib. v. cap. 2.

Leo well adds hereunto the consideration of his incarnation, in these excellent words: (Serm. ix., De Nativit.:) “Quia in Christo 15Jesu Filio Dei non solum ad divinam essentiam, sed etiam ad humanam spectat naturam, quo 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; qui nunquam sufficit copia laudatoris) — gaudeamus igitur quod ad eloquendum tantum, misericordiæ sacramentum impares sumus; et cum salutis nostræ altitudinem promere non valeamus, sentiamus nobis bonum esse quod vincimur. Nemo enim ad cognitionem veritatis magis propinquat, quam qui intelligit, in rebus divinis, etiamsi multum proficiat, semper sibi superesse quod quærat.” See also Fulg., lib. ii. ad Thrasimund.

But I speak of the person of Christ as unto the assumption of the substantial adjunct of the human nature, not to be a part whereof his person is composed, but as unto its subsistence therein by virtue of a substantial union. Some of the ancients, I confess, speak freely of the composition of the person of Christ in and by the two natures, the divine and human. That the Son of God after his incarnation had one nature, composed of the Deity and humanity, was the heresy of Apollinarius, Eutyches, the Monothelites, or Monophysites, condemned 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. Τὸν Θεοῦ μεσίτην καὶ ἀνθρώπων, κατὰ τὰς γραφὰς συγκεῖσθαι φάμεν ἔκ τε τῆς καθʼ ἡμας ἀνθρωπότητος τελείως ἐχοῦσας κατὰ τὸν ἴδιον λόγον, καὶ ἐκ τοῦ πεφηνότος, ἐκ Θεοῦ κατὰ φύσιν υἱοῦ, saith Cyril of Alexandria. — “A sanctis patribus adunatione ex divinitate et humanitate Christus Dominus noster compositus prædicatur:” Pet. Diacon., Lib. De Incarnat. et Grat. Christi, ad Fulgentium. And the union which they intended by this composition they called ἕνωσιν φυσικὴν, because it was of diverse natures, and ἕνωσιν κατὰ σύνθεσιν, a union by composition.

But because there neither was nor can be any composition, properly so called, of the divine and human natures, and because the Son of God was a perfect person before his incarnation, wherein he remained what he was, and was made what he was not, the expression hath been forsaken and avoided; the union being better expressed by the assumption of a substantial adjunct, or the human nature into personal subsistence with the Son of God, as shall be afterwards explained. This they constantly admire as the most ineffable effect of divine wisdom and grace: Ὁ ἄσαρκος σαρκοῦται, ὁ λόγος παχύνεται, ὁ ἀόρατος ὁρᾶται, ὁ ἀναφὴς ψηλαφᾶται, ὁ ἄχρονος ἄρχεται, ὁ υἱὸς Θεοῦ υἱὸς ἀνθρώπου γίνεται, saith Gregory Nazianzen, (Orat. xii.,) in admiration of this mystery. Hereby God communicates all things unto us from his own glorious fulness, the near approaches whereof we are not able to bear. So is it illustrated by Eusebius: 16(Demonst. Evang., lib. iv. cap.5, &c.:) Οὓτω δὲ φωτὸς ἡλίου μία καὶ ἡ αὐτὴ προσβολὴ ὁμοῦ καὶ κατὰ τὸ αὐτὸ καταυγάζει μὲν ἀέρα, φωτίζει δὲ ὀφθαλμοὺς, ἁφὴν δὲ θερμαίνει, πιαίνει δὲ γῆν, αὔξει δὲ φυτὰ, κ. τ. λ. (cap. vi.) Εἰ γοῦν ὥς ἐν ὑποθέσει λόγου, καθεὶς οὐρανόθεν αὐτὸς ἑαυτὸν παμφαὴς ἥλιος σὺν ἀνθρώποις ἐπὶ γῆς πολιτευοίτο, οὐδένα τῶν ἐπὶ τῆς γῆς μείναι ἂν ἀδιάφορον, πάντων συλλήβδην ἐμψύχων ὁμοῦ καὶ ἀψυχων ἀθρόᾳ τῃ τοῦ φωτὸς προσβολῇ διαφθαρησομένων. The sense of which words, with some that follow in the same place, is unto this purpose: By the beams of the sunlight, and life, and heat, unto the procreation, sustentation, refreshment, and cherishing of all things, are communicated. But if the sun itself should come down unto the earth, nothing could bear its heat and lustre; our eyes would not be enlightened but darkened by its glory, and all things be swallowed up and consumed by its greatness; whereas, through the beams of it, every thing is enlightened and kindly refreshed. So is it with this eternal beam or brightness of the Father’s glory. We cannot bear the immediate approach of the Divine Being; but through him, as incarnate, are all things communicated unto us, in a way suited unto our reception and comprehension.

So it is admired by Leo: (Serm. iii., De Nativit.:) “Natura humana in Creatoris societatem assumpta est, non ut ille habitator, et illa esset habitaculum; sed ut naturæ alteri sic misceretur altera, ut quamvis alia sit quæ suscipitur, alia vero quæ suscepit, in tantam tamen unitatem conveniret utriusque diversitas, ut unus idemque sit filius, qui se, et secundum quod verus est homo, Patre dicit minorem, et secundum quod verus est Deus Patri se profitetur æqualem.” — “Human nature is assumed into the society of the Creator, not that he should be the inhabitant, and that the habitation,” (that is, by an inhabitation in the effects of his power and grace, for otherwise the fulness of the Godhead dwelt in him bodily,) “but that one nature should be so mingled” (that is, conjoined) “with the other, that although that be of one kind which assumeth, and that of another which is assumed, yet the diversity of them both should concur in such a unity or union, as that it is one and the same Son — who, as he was a true man, said that he was less than the Father, or the Father was greater than he — so as he was true God, professeth himself equal unto the Father.” See also Augustinus De Fide, ad Pet. Diacon., cap. xvii.; Justitianus Imperator Epist. ad Hormisdam, Romæ Episcop.

And the mystery is well expressed by Maxentius: (Biblioth. Patr. pars prima:) “Non confundimus naturarum diversitatem; veruntamen Christum non ut tu asseris Deum factum, sed Deum factum Christum confitemur. Quia non cum pauper esset, dives factus est, sed cum dives esset, pauper factus est, ut nos divites faceret; neque enim cum esset in formâ servi, formam Dei accepit; sed cum esset in 17formâ Dei, formam servi accepit; similiter etiam nec, cum esset caro, verbum est factum; sed cum esset verbum, caro factum est.” — “We do not confound the diversity of the natures, howbeit we believe not what you affirm, that Christ was made God; but we believe that God was made Christ. For he was not made rich when he was poor; but being rich, he was made poor, that he might make us rich. He did not take the form of God when he was in the form of a servant; but being in the form of God, he took on him the form of a servant. In like manner, he was not made the Word when he was flesh; but being the Word, he was made flesh.”

And Jerome, speaking of the effects of this mystery: (Comment. in Ezekiel, cap. xlvi.:) “Ne miretur lector si idem et Princeps est et Sacerdos, et Vitulus, et Aries, et Agnus; cum in Scripturis sanctis pro varietate causarum legamus eum Dominum, et Deum, et Hominem, et Prophetam, et Virgam, et Radicem, et Florem, et Principem, et Regem justum, et Justitiam, Apostolum, et Episcopum, Brachium, Servum, Angelum, Pastorem, Filium, et Unigenitum, et Promogenitum, 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; Righteousness, the Apostle and Bishop, the Arm and Servant of God, the Angel, the Shepherd, the Son, the Only-begotten, the First-begotten, the Door, the Way, the Arrow, Wisdom, and sundry other things.” And Ennodius hath, as it were, turned this passage of Jerome into verse:—

(In natalem Papæ Epiphanii.)

“Quod homo est esse Christus voluit; ut et homo possit esse quod Christus est,” saith Cyprian: De Idolorum Vanitate, cap. iii. And, “Quod est Christus erimus Christiani, si Christum fuerimus imitati:” Ibid. And he explains his mind in this expression by way of admiration: (Lib. de Eleemosyn.:) “Christus hominis filius fieri voluit, ut nos Dei filios faceret; humiliavit se, ut populum qui prius jacebat, erigeret; vulneratus est, ut vulnera nostra curaret.”

Chap. IV. That he was the foundation of all the holy counsels of God, with respect unto the vocation, sanctification, justification, 18and eternal salvation of the church, is, in the next place, at large declared. And he was so on a threefold account. 1. Of the ineffable mutual delight of the Father and the Son in those counsels from all eternity. 2. As the only way and means of the accomplishment of all those counsels, and the communication of their effects, unto the eternal glory of God. 3. As he was in his own person, as incarnate, the idea and exemplar in the mind of God of all that grace and glory in the church which was designed unto it in those eternal counsels. As the cause of all good unto us, he is on this account acknowledged by the ancients. Οὗτος γοῦν ὁ λόγος, ὁ Χριστὸς καὶ τοῦ εἶναι πάλαι ἡμᾶς, ἦν γὰρ ἐν Θεῷ, καὶ τοῦ εὖ ἐὶναι ἄιτιος. Νῦν δὲ ἐτεφάνη ἀνθρώποις, αὐτὸς οὗτος ὁ λόγος, ὁ μόνος ἄμφω Θεός τε καὶ ἄνθρωπος, ἁπάντων ἡμῖν αἴτιος ἀγαθων, saith Clemens, Adhort. ad Gentes. — “He, therefore, is the Word, the Christ, and the cause of old of our being; for he was in God, and the cause of our wellbeing. But now he hath appeared unto men, the same eternal Word, who alone is both God and man, and unto us the cause of all that is good.” As he was in God the cause of our being and wellbeing from eternity, he was the foundation of the divine counsels in the way explained; and in his incarnation, the execution of them all was committed unto him, that through him all actual good, all the fruits of those counsels, might be communicated unto us.

Chap. V. He is also declared in the next place, as he is the image and great representative of God, even the Father, unto the church. On what various accounts he is so called, is fully declared in the discourse itself. In his divine person, as he was the 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. Alexandrin., Adhort. ad Gentes: Ἡ μεν γὰρ τοῦ Θεοῦ εἰκὼν ὁ λόγος αὐτοῦ, καὶ υἱὸς τοῦ νοῦ γνήσιος, ὁ θεῖος λόγος, φωτὸς ἀρχέτυπον φῶς, εἰκὼν δὲ τοῦ λόγου ὁ ἄνθπώπος. — “The image of God is his own Word, the natural Son of the” (eternal) “Mind, the divine Word, the original Light of Light; and the image of the Word is man.” And the same author again, in his Pædagogus: Πρόσωπον τοῦ Θεοῦ ὁ λόγος ᾧ φωτίζεται ὁ Θεὸς καὶ γνωρίζεται. — “The Word is the face, the countenance, the representation of God, in whom he is brought to light and made known.” As he is in his divine person his eternal, essential image; so, in his incarnation, as the teacher of men, he is the representative image of God unto the church, as is afterwards declared.

19So also Jerome expresseth his mind herein: (Comment. in Psal. lxvi.:) “Illuminet vultum suum super nos; Dei facies quæ est? utique imago ejus. Dicit enim apostolus imaginem Patris esse filium; ergo imagine sua nos illuminet; hoc est, imaginem suam filium illuminet super nos; ut ipse nos illuminet; lux enim Patris lux filii est.” — “Let him cause his face to shine upon us; or lift up the light of his countenance upon us. What is the face of God? even his image. For the apostle says, that the Son is the image of the Father. Wherefore, let him shine on us with his image; that is, cause his Son, which is his image, to shine upon us, that he may illuminate us; for the light of the Father and of the Son are the same.” Christ being the image of God, the face of God, in him is God represented unto us, and through him are all saving benefits communicated unto them that believe.

Eusebius also speaks often unto this purpose, as: (Demonstratio Evangelica, lib. iv. cap. 2:) Ὁθεν εἰκότως οἱ χρησμοὶ θεολογοῦντεδ, Θεὸν γενετὸν αὐτὸν ἀποφαίνουσιν, ὡς ἂν τῆς ἀνεκφράστου καὶ ἀπερινοήτου θεότητος μόνον ἐν αὐτῷ φέροντα τὴν εἰκόνα, διʼ ἧν καὶ Θεὸν εἶναι τε αὐτὸν καὶ λέγεσθαι τῆς πρὸς τὸ πρῶτον ἐξομοιώσεως χάριν. — “Wherefore, the holy oracles, speaking theologically, or teaching divine things, do rightly call him God begotten,” (of the Father,) “as he who alone bears in himself the image of the ineffable and inconceivable Deity. Wherefore, he both is, and is called God, because of his being the character, similitude, or image of him who is the first.” The divine personality of Christ consists in this, that the whole divine nature being communicated unto him by eternal generation, he is the image of God, even the Father, who by him is represented unto us. See the same book, chap. vii., to the same purpose; also, De Ecclesiast. Theol. contra Marcell., lib. ii. cap. 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 παιδαγωγὸς, he affirms that he is Θεὸς ἐν ἀνθρώπου σχήματι, “God in the figure or form of man;” ἀχραντος, πατρικῷ θελήματι διάκονος, λόγος, Θεὸς, ὁ ἐν πατρὶ ὁ ἐκ δεξιῶν τοῦ πατρὸς, σὺν καὶ τῷ σχήματι Θεοῦ, “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.” Οὖτος ἡμῖν εἰκὼν ἡ ἀκηλίδωτος, τούτῳ πάντι σθένει πειρατέον ἐξομοιοῦν τὴν ψυχήν. — “He is the image (of God) unto us, wherein there is no blemish; and with all our strength are we to endeavour to render ourselves like unto him.” This is the great end of his being the representative image of God unto us. And: (Stromat., lib. iv.:) Ὁ μὲν οὖν Θεὸς ἀναπόδεικτος ὤν, οὐκ ἔστιν ἐπιστημονικός. Ὁ δὲ υἱὸς σοφία τε ἐστὶ καὶ ἐπιστήμη, καὶ ἀλήθεια, καὶ, 20ὁσα ἄλλα τούτῳ συγγενῆ. — “As God” (absolutely) “falls not under demonstration,” (that is, cannot perfectly be declared,) “so he doth not” (immediately) “effect or teach us knowledge. But the Son is wisdom, and knowledge, and truth, unto us, and every thing which is cognate hereunto.” For in and by him doth God teach us, and represent himself unto us.

Chap. VII. Upon the glory of this divine person of Christ depends the efficacy of all his offices; an especial demonstration whereof is given in his prophetical office. So it is well expressed by Irenæus, “qui nil molitur ineptè:” Lib. i. cap. 1. “Non enim aliter nos discere poteramus quæ sunt Dei, nisi magister noster verbum existens, homo ffactus fuisset. Neque enim alius poterat enarrare nobis quæ sunt Patris, nisi proprium ipsius verbum. Quis enim alius cognovit sensum Domini? aut quis alius ejus consiliarius factus est? Neque rursus nos aliter discere poteramus, nisi Magistrum nostrum videntes, et per auditum nostrum vocem ejus percipientes, uti imitatores quidem operum, factores autem sermonum ejus facti, communionem habeamus cum ipso.” — “We could not otherwise have learned the things of God, unless our Master, being and continuing the” (eternal) “Word, had been made man. For no other could declare unto us the things of God, but his own proper Word. For who else hath known the mind of the Lord? or who else hath been his counsellor? Neither, on the other side, could we otherwise have learned, unless we had seen our 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 therefore choose out one or two instances more, to give a specimen of the concurrence of the ancient church in the doctrine declared in them, and so put a close unto it.

Chap. IX. In the ninth chapter and those following, we treat of the divine honour that is due unto the person of Christ, expressed in adoration, invocation, and obedience, proceeding from faith and love. And the foundation of the whole is laid in the discovery of the true nature and causes of that honour; and three things are designed 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; wherefore, no one person is or can be worshipped, but in the same individual act 21of worship each person is equally worshipped and adored. 2. That it is lawful to direct divine honour, worship, and invocation unto any person, in the use of his peculiar name — the Father, Son, or Spirit — or unto them altogether; but to make any request unto one person, and immediately the same unto another, is not exemplified in the Scripture, nor among the ancient writers of the church. 3. That the person of Christ, as God-man, is the proper object of all divine honour and worship, on the account of his divine nature; and all that he did in his human nature are motives thereunto.

The first of these is the constant doctrine of the whole ancient church, viz, that whether, (for instance,) in our solemn prayers and invocations, we call expressly on the name of the Father, or of the Son, or of the Holy Spirit; whether we do it absolutely or relatively, that is, with respect unto the relation of one person to the 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: “I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost.” For as there is contained therein the sum of all divine honour, so it is directed unto the same name, (not the names,) of the Father, Son, and Spirit, which is the same Deity or divine nature alone.

So speak the Fathers of the second General Council in their letters unto the bishops of the west; as they are expressed in Theodoret, lib. v. cap. 9. This form of baptism teacheth us, say they, Πιστεύειν εἰς τὸ ὄνομα τοῦ πατρὸς, καὶ τοῦ υἱοῦ, καὶ τοῦ ἁγίου πνεύματος, δηλαδὴ, θεότητός τε καὶ δυνάμεως καὶ οὐσίας μιᾶς τοῦ πατρὸς, καὶ τοὺ υἱοῦ, καὶ τοῦ ἁγίου πνεύματος πιστευομένης, ὁμοτίμου τῆς ἀξίας, καὶ συναϊδίου τῆς βασιλείας, ἐν τρισὶ τελείαις ὑποστάσεσι. — “to believe in the name of the Father, and of the Son, and of the Holy Ghost; seeing that the Deity, substance, and power of the Father, Son, and Holy Spirit, is one and the same; their dignity equal; their kingdom co-eternal, in three perfect persons.” “In nomine dixit, non nominibus, ergo non aliud nomen Patris est,” &c., “quia unus Deus:” Ambrose, De Spirit. Sanct., lib. i. cap. 14. Ὄνομα δὲ κοινὸν τῶν τριῶν ἕν, ἡ θεότης. — “The one name common to the three is the Deity:” Gregor. Nazianzen, Orat. xl. Hence Augustine gives it as a rule, in speaking of the Holy Trinity: “Quando unus trium in aliquo opere nominatur, universa operari trinitas intelligitur:” Enchirid., cap. xxxviii. — “When one person of the three is named in any work, the whole Trinity is to be understood to effect it.” “There is one Lord, one faith, one baptism,” according to the Scriptures. Wherefore, as there is one faith in Christ, and one baptism 22of truth, although we are baptized and believe in the Father, Son, and Spirit, κατὰ τὸν αὐτὸν, οἶμαι, τρόπον καὶ λόγον, μία προσκύνησις ἡ πατρὸς, καὶ ἐνανθρωπήσαντος υἱοῦ, καὶ ἁγίου πνεύματος; — “so plainly, in my judgment, there is one and the same adoration, of the Father, the Son incarnate, and the Holy Spirit:” Cyril. Alex. De Recta Fide, cap. xxxii.

And this they professed themselves to hold and believe, in that ancient doxology which was first invented to decry the Arian heresy: “Glory be to the Father, and to the Son, and to the Holy Ghost.” The same glory, in every individual act of its assignation or ascription, is directed unto each person jointly and distinctly, on the account of the same divine nature in each of them. I need not produce any testimonies in the farther confirmation hereof; for, in all their writings against the Arians, they expressly and constantly contend that the holy Trinity (that is, the divine nature in three persons) is the individual 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 nature. See August. Lib. con. Serm. Arian. cap. xxxv., and Epist. lxvi. ad Maximum.

For the second thing, or the invocation of God by any personal name, or by the conjunction of the distinct names of the Father, Son, and Holy Spirit together, nothing occurs more frequently among them. Yea, it is common to find in their writings, prayers begun unto one person, and ended in the name of another; yea, begun unto Christ, and closed in the name of His only-begotten Son; it being one and the same divine nature that is called on. Yea, the schoolmen do generally deny that the persons of the holy Trinity, under the consideration of the formal reason which is constitutive of their personality, are the formal object and term of divine worship; but in the worship of one, they are all worshipped as one God over all, blessed for ever. See Aquin. xxii. q. 81, a. 3, ad prim., and q. 84, a. 1, ad tertium; Alexand. Alens. p. 3, q. 30, m. 1, a. 3.

But yet, although we may call on God in and by the name of any divine person, or enumerate at once each person, (ὦ τριὰς ἁγία ἀριθμουμένη, τριὰς ἐν ἑνὶ ὀνόματι ἀριθμουμένη,Epiphan. Ancorat., viii. 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 invocated, not called on, not equally adored with him who was so called on in the first place, although the divine nature is the object of all religious invocation, which is the same in each person. Wherefore, in our divine invocation, we may name and fix our thoughts distinctly on any person, according as our souls 23are affected with the distinct operations of each person in grace towards us.

For what concerns, in the third place, the ascription of divine honour, in adoration and invocation, unto the person of Christ; it is that which they principally contended for, and argued from, in all their writings against the Arians.

Evidences of infinite wisdom in the constitution of the person of Christ, and rational discoveries of the condecencies therein, unto the exaltation of all the other glorious properties of the divine nature, are also treated of. Herein we consider the incarnation of the Son of God, with respect unto the recovery and salvation of the church alone. Some have contended that he should have been incarnate, had man never fallen or sinned. Of these are Rupertus, lib. iii., De Gloriâ et Honore Filii Hominis; Albertus Magnus, in iii. distinct. 10, a 4; Petrus Galatinus, lib. iii. cap.4; as are Scotus, Halensis, and others, whom Osiander followed. The same is affirmed by Socinus concerning the birth of that man, which alone he fancied him to be, as I have elsewhere declared. But I have disproved this figment at large. Many of the ancients have laboured in this argument, of the necessity of the incarnation of the eternal Word, and the condecencies unto divine wisdom therein. See Irenæus, lib iii., cap. 20, 21; Eusebius, Demonst. Evangel., lib iv. cap. 1–4, &c.; Cyril Alexand., lib. v. cap. 7, lib i. De Fide ad Regin.; Chrysostom, Homil. x. in Johan., et in cap.8, ad Rom. Serm. 18; Augustine, De Trinit., lib. xiii. cap. 13–20; Leo, Epist. 13, 18, Sermo. de Nativit. 1, 4, 10; Basil, in Psal. xlviii.; Albinus, lib i. in Johan. cap. 11; Damascen., lib. iii., De Fide, cap. 15, 19; Anselm, quod Deus Homo, lib. duo. Guil. Parisiensis, lib. Cur Deus Homo. Some especial testimonies we may produce in confirmation of what we have discoursed, in the places directed unto. There is one of them, one of the most ancient, the most learned, and most holy of them, who hath so fully delivered his thoughts concerning this mystery, as that I shall principally make use of his testimony herein.

It belonged unto the wisdom and righteousness of God, that Satan should be conquered and subdued in and by the same nature which he had prevailed against, by his suggestion and temptation. To this purpose that holy writer speaks, (lib. iii. cap. 20,) which, because his words are cited by Theodoret, (Dial. ii.,) I shall transcribe them from thence, as free from the injuries of his barbarous translator: Ἥνωσεν οὖν καθὼς προέφαμεν τὸν ἄνθρωπον τῷ Θεῷ, εἰ γὰρ μὴ ἄνθρωπος ἐνίκησεν τὸν ἀντίπαλον τοῦ ἀνθρώπου, οὐκ ἂν δικαίως ἐνικήθη ὁ ἐχθρὸς, πάλιν τε, εἰ μὴ ὁ Θεὸς ἐδωρήσατο τὴν σωτηρίαν, οὐκ ἂν βεβαίως ἔχοιμεν αὐτὴν, καὶ ἐι μὴ συνηνώθη ὁ ἄνθρωπος τῷ Θεῷ οὔκ ἄν ἠδυνήθη μετασχεῖν τῆς ἀφθαρσίας. Ἔδει γάρ τὸν μεσίτην τοῦ Θεοῦ τε καὶ ἀνθρώπων, διὰ τῆς ἰδίας πρὸς ἑκατέρους οἰκειότητος 24εἰς φιλίαν καὶ ὁμόνοιαν τοῦς ἀνφοτέρους συναγαγεῖν. Words plainly divine; an illustrious testimony of the faith of the ancient church, and expressive of the principal mystery of the gospel! “Wherefore, as we said before, he united man unto God. For if man had not overcome the adversary of men, the enemy had not been justly conquered; and, on the other hand, if God had not given and granted salvation, we could never have a firm, indefeasible possession of it; and if man had not been united unto God, he could not have been partaker of immortality. It behoved, therefore, the Mediator between God and man, by his own participation of the nature of each of them, to bring them both into friendship and agreement with each other.” And to the same purpose, speaking of the wisdom of God in our redemption by Christ, with respect unto the conquest of the devil: (lib v. cap. 1:) “Potens in omnibus Dei Verbum, et non deficiens in suâ justitiâ, juste etiam adversus ipsam conversus est apostasiam, ea quæ sunt sua redimens, ab eo, non cum vi, quemadmodum ille initio dominabatur nostri, ea quæ non erant sua insatiabiliter rapiens…. Suo igitur sanguine redimente nos Domino, et dante animam suam pro anima nostra, et carnem suam pro carnibus nostris,” &c. Again divinely: “The all-powerful Word of God, no way defective in righteousness, set himself against the apostasy justly also; redeeming from him (Satan, the head of the apostasy) the things which were his 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 deliverance.” These things are at large insisted on in the ending discourse.

It belongs unto this great mystery, and is a fruit of divine wisdom, that our deliverance should be wrought in and by the same nature wherein and whereby we were ruined. The reasons hereof, and the glory of God therein, are at large discoursed in the ensuing treatise. To the same purpose speaks the same holy writer: (lib v. cap. 14:) “Non in semetipso recapitulasset hæc Dominus, nisi ipse caro et sanguis secundum principalem plasmationem factus fuisset; salvans in semetipso in fine illud quod perierat in principio in Adam. Si autem ob aliam quandam dispositionem Dominus incarnatus est, et ex alterâ substantiâ carnem attulit, non ergo in semetipso recapitulatus est hominem, adhuc etiam nec caro quidem dici potest…. Habuit ergo et ipse carnem et sanguinem, non alteram quandam, sed ipsam principalem Patris plasmationem in se recapitulans, exquirens id quod perierat.” And to the same purpose: (lib. v. cap. 1:) “Neque enim vere esset sanguinem et carnem habens, per quam nos redemit, nisi antiquam plasmationem Adæ in seipsum recapitulasset.” That which these passages give testimony unto, is what we have discoursed concerning 25the necessity of our redemption in and by the nature that sinned; and yet withal, that it should be free from all that contagion which invaded our nature by the fall. And these things are divinely expressed. “Our Lord,” saith he, “had not gathered up these things in himself, had not he been made flesh and blood, according unto its original creation.” (The reader may observe, that none of the ancient writers do so frequently express the fall of Adam by our apostasy from God, and our recovery by a recapitulation in Christ, as Irenæus — his recapitulation being nothing but the ἀνακεφαλαίωσις mentioned by the apostle, Eph. i. 10 — and he here affirms, that, unto this end, the Lord was made flesh; “secundum principalem plasmationem,” as his words are rendered; that is plainly, the original creation of our nature in innocence, uprightness, purity, and righteousness.) “So he saved in himself in the end, what perished in Adam at the beginning.” (The same nature, in and by the same nature.) “For if the Lord had been incarnate for any other disposition,” (i.e., cause, reason, or end,) “and had brought flesh from any other substance,” (i.e., celestial or ethereal, as the Gnostics imagined,) “he had not recovered men, brought our nature unto a head in himself, nor could he have been 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, seeking that which was lost.” The same is observed by Augustine: (Lib. de Fide, ad Petrum Diaconum:) “Sic igitur Christum Dei Filium, id est, unam ex Trinitate personam, Deum verum crede, ut divinitatem ejus de naturâ Patris natam esse non dubites; et sic eum verum hominem crede, et ejus carnem, non cœlestis, non aeriæ, non alterius cujusquam putes esse naturæ, sed ejus cujus est omnium caro; id est, quam ipse Deus, homini primo de terra plasmavit, et cæteris 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 Hormisdas, 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 defended by Maxentius, one of them.

It carrieth in it a great condecency unto divine wisdom, that man should be restored unto the image of God by him who was the essential image of the Father; (as is declared in our discourse;) and 26that he was made like unto us, that we might be made like unto him, and unto God through him. So speaks the same Irenæus: (lib. v. Præfat:) “Verbum Dei Jesus Christus, qui propter immensam suam dilectionem, factus est quod sumus nos, ut nos perficeret quod est ipse.” — “Jesus Christ, the Word of God, who, from his own infinite love, was made what we are, that he might make us what he is;” that is, by the restoration of the image of God in us. And again: (lib. iii. cap. 20:) “Filius Dei existens semper apud Patrem, et homo factus, longam hominum expositionem in seipso recapitulavit; in compendio nobis salutem præstans, ut quod perdideramus in Adam, id est, secundum imaginem et similitudinem esse Dei, hoc in Christo Jesus reciperemus. Quia enim non erat possibile, eum hominem, qui semel victus fuerat et elisus per inobedientiam, replasmare et obtinere brabium (βρᾶβεῖον) victoriæ; iterum autem impossibile erat ut salutem perciperet, qui sub peccato ceciderat. Utraque operatus est filius Verbum Dei existens, a Patre descendens et incarnatus, et usque ad mortem descendens, et dispensationem consummans salutis nostræ.” — “Being the Son of God always with the Father, and being made man, he reconciled or gathered up in himself the long-continued exposing of men,” (unto sin and judgment,) “bringing in salvation in this 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 — 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 victory; nor, again, was it possible that he should recover salvation who had fallen under sin. Both were wrought by the Son, the Word of God, who, descending from the Father, and being incarnate, submitted himself to death, perfecting the dispensation of our salvation.”

And Clemens Alexandrinus to the same purpose: (Adhort. ad Gentes.) Ναί φήμι ὁ λὸγος ὁ τοῦ Θεοῦ ἄνθρωπος γενομένος, ἵνα δὲ καὶ σὺ παρὰ ἀνθρώπου μάθῃς, τῆ ποτε ἄρα ἄνθρωπος γένεται Θεός. — “The Word of God was made man, that thou mightest learn of a man how man may become” (as) “God.” And Ambrose, in Ps. cxviii. Octonar. decim.: [of the authorized English version, Ps. cxix. 73:] “Imago, [id est, Verbum Dei,] ad eum qui est ad imaginem, [hoc est, hominem,] venit, et quærit imago eum qui est ad similitudinem sui, ut iterum signet, ut iterum confirmet, quia amiseras quod accepisti.” — “The image of God, that is, the Word of God, came unto him who was after the image of God, that is man. And this image of God seeks him who was after the image of God, that he might seal him with it again, and confirm him, because thou hadst lost that which thou hadst received.” And Augustine in one instance gives a rational account why it was condecent unto divine wisdom that the Son, and 27not the Father or the Holy Spirit, should be incarnate — which we also inquire into: (Lib. de Definitionibus Orthodoxæ Fidei sive de Ecclesiastica Dogmatibus, cap. ii.:) “Non Pater carnem assumpsit, neque Spiritus Sanctus, set Filius tantum; ut qui erat in divinitate Dei Patris Filius, ipse fieret in homine hominis matris Filius; ne Filii nomen ad alterum transiret, qui non esset æternâ 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 author, concerning the wisdom and righteousness of God in this mystery: (Enchirid. ad Laurent., cap. xcix.:) “Vide — universum genus humanum tam justo judicio Divino in apostaticâ 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 in damnatione justissimâ derelictis, ostenderetur, quod meruisset universa conspersio, et quò etiam istos debitum judicium Dei duceret, nisi ejus indebita misericordia subveniret.” — “Behold, the whole race of mankind, by the just judgment of God, so condemned in the apostatical root, that if no one were thence delivered, yet no man could rightly complain of the justice of God; and that those who are freed, ought so to be freed, that, from the greater number who are not freed, but left under most righteous condemnation, it might be manifest what the whole mass had deserved, and whither the judgment of God due unto them would lead them, if his mercy, which was not due, did not relieve them.” The reader may see what is discoursed unto these purposes: and because the great end of the description given of the person of Christ, is that we may love him, and thereby be transformed into his image, I shall close this preface with the words of Jerome, concerning that divine love unto Christ which is at large declared. “Sive legas,” saith he, “sive scribas, sive vigiles, sive dormias, amor tibi semper buccina in auribus sonet, hic lituus excitet animam tuam, hoc amore furibundus; quære in lectulo tuo, quem desiderat anima tua:” Epist. lxvi. ad Pammach., cap. 10. — “Whether thou readest or writest, whether thou watchest 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

Chapter I.

Peter’s Confession; Matt. xvi. 16 — Conceits of the Papists thereon — The Substance and Excellency of that Confession.

Our blessed Saviour, inquiring of his disciples their apprehensions concerning his person, and their faith in him, Simon Peter — as he was usually the forwardest on all such occasions, through his peculiar endowments of faith and zeal — returns an answer in the name of them all, Matt. xvi. 16: “And Simon Peter answered and said, Thou art the Christ, the Son of the living God.”

Baronius, and sundry others of the Roman Church, do all affirm that the Lord Christ did herein 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 present, and therefore could have no vicar, seeing he presided in his own person. All the claim they lay unto the necessity of such a visible head of the church on the earth, as may determine articles of faith, is from the absence of Christ since his 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 president where Christ is present. The truth is, he doth not propose unto his disciples the framing of an article of truth,¹¹   [Faith?] but inquires after their own faith, which they expressed in this confession. Such 30things 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 Saviour of the church, in the discharge of his kingly, priestly, and prophetical power. Instances of the like brief confessions we have elsewhere in the Scripture. Rom. x. 9: “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” 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 as counted by 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 subtile confessions of faith, but in embracing things contrary unto, or inconsistent 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.

This confession, therefore, — as containing the sum and substance of that faith which they were called to give testimony unto, and concerning which their trial was approaching — is approved by our Saviour. And not only so, but eminent privileges are granted unto him that made it, and in him unto the whole church, that should live in the same faith and confession: (verses 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 returned unto his inquiry. 1. The faith of Peter in this confession — the faith of him that made it; 2. The nature and truth of the confession: both 31which are required in all the disciples of Christ — “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation:” Rom. x. 10.

1. The first thing which he speaks unto is the faith of Peter, who made this confession. Without this no outward confession is of any use or advantage. For even the devils knew him to be the Holy One of God; (Luke iv. 34;) yet would he not permit them to speak it: Mark i. 34. That which gives glory unto God in any confession, and which gives us an interest in the truth confessed, is the believing of the heart, which is unto righteousness. With respect hereunto the Lord Christ speaks: (verse 17:) “And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.”

He commends and sets forth the faith of Peter — (1.) From its effect; (2.) From its cause. Its effect was, that it made him blessed in whom it was. For it is not only a blessed thing to believe and know Jesus Christ, as it is called life eternal; (John xvii. 3;) but it is that which gives an immediate interest in the blessed state of adoption, justification, and acceptance with God: John i. 12. (2.) The immediate cause of this faith is divine revelation. It is not the effect or product of our own abilities, the best of which are but flesh and blood. That faith which renders them blessed in whom it is, is wrought in them by the power of God revealing Christ unto their souls. Those who have more abilities of their own unto this end than Peter had, we are not concerned in.

2. He speaks unto the confession itself, acquainting his disciples with the nature and use of it, which, from the beginning, he principally designed: (verse 18:) “And I say also unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”

From the speaking of these words unto Peter, there is a controversy raised in the world, whether the Lord Christ himself, or the pope of Rome, be the rock whereon the church is built. And unto that state are things come in religion, among them that are called Christians, that the greatest number are for the pope and against Christ in this matter. And they have good reason for their choice. For if Christ be the rock whereon the church is built, whereas he is a 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 bones, and flesh of his flesh: Eph. v. 30. 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 32on this foundation is usually but small, seldom conspicuous or outwardly glorious. But if the pope be this rock, all the Papists in the world, or all that have a mind so to be — be they ever so wicked and ungodly — may be built upon him, and be made partakers of all that deliverance from the powers of hell which that rock can afford them. And all this may be obtained at a very easy rate; for the acknowledgment of the pope’s sovereign authority in the church is all that is required thereunto. How they bring in the claim of their pope by Peter, his being at Rome, being bishop of Rome, dying at Rome, fixing his chair at Rome, devoting and transmitting all his right, title, power, and authority, every thing but his faith, holiness, and labour in the ministry, unto the pope, I shall not here inquire; I have done it elsewhere. Here is fixed the root of the tree, which is grown great, like that in Nebuchadnezzar’s dream, until it is become a receptacle for the beasts of the field and fowls of the air — sensual men and unclean spirits. I shall, therefore, briefly lay an axe unto the root of it, by evidencing that it is not the person of Peter who confessed Christ, but the person of Christ whom Peter confessed, that is the rock on which 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; viz., because of the illustrious confession that he should make of the rock of the church; as the name of God under the Old Testament was called on persons, and things, and places, because of some especial relation unto him. Wherefore, the expression is varied on purpose to declare, that whatever be the signification of the name Peter, yet the person so called was not the rock intended. The words are, Σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ. Had he intended the person of Peter, he would have expressed it plainly, Σὺ εἶ πέτρος, καὶ ἐπὶ σοὶ, κ. τ. λ. — “Thou art a rock, and on thee will I build.” At least the gender had not been altered, but he would have said, Ἐπὶ τούτῳ τῷ πέτρῳ, which would have given some colour to this imagination. The exception which they lay hereunto, from the use of Cephas in the Syriac, which was the name of Peter, and signified 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 hanc 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 33they tell us they do not intend by the person of Peter, that singular and individual person alone to be this rock; but that he and his successors the bishops of Rome are so. But this story of his successors at Rome is a shameful fable. If the pope of Rome be a true believer, he succeeds, in common with all other believers, unto the privileges which belong unto this confession; if he be not, he hath neither lot nor portion in this matter. But the pretence is utterly vain on another account also. The apostle, showing the insufficiency of the Aaronical priesthood — wherein there was a 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 shows that the church cannot be consummated or perfected, unless it rest wholly in and on him who lives forever, and was made a priest “after the power of an endless life.” And if the Holy Ghost judged the state of the Jewish Church to be weak and imperfect — because it rested on high priests that died one after another, although their succession was expressly ordained of God himself — shall we suppose that the Lord Christ, who came to consummate the church, and to bring it unto the most perfect estate whereof in this world it is capable, should build it on a succession of dying men, concerning which succession there is not the least intimation that it is appointed of God? And as unto the matter of fact, we know both what interruptions it hath received, and what monsters it hath produced — both sufficiently manifesting that it is not of God.

3. There is but one rock, but one foundation. There is no mention in the Scripture of two rocks of the church. In what others invent to this purpose we are not concerned. And the rock and the foundation are the same; for the rock is that whereon the church is built, that is the foundation. But that the Lord Christ is this single rock and foundation of the church, we shall prove immediately. Wherefore, neither Peter himself, nor his pretended successors, can be this rock. As for any other rock, it belongs not unto our religion; they that have framed it may use it as they please. For they that make such things are like unto the things they make; so is every one that trusteth in them: Ps. cxv. 8. “But their rock is not as our rock, themselves being judges;” unless they will absolutely equal the pope unto Jesus Christ.

4. Immediately after this declaration of our Saviour’s purpose to build his church on the rock, he reveals unto his disciples the way and manner how he would lay its foundation, viz., in his death and sufferings: verse 21. And thereon this supposed rock, being a little left unto his own stability, showed himself to be but a “reed shaken with the wind.” For he is so far from putting himself under the 34weight of the building, that he attempts an obstruction of its foundation. He began to rebuke Christ himself for mentioning his sufferings, wherein alone the foundation of the Gospel Church was to be laid; (verse 22;) and hereon he received the severest rebuke that ever the Lord Jesus gave unto any of his disciples: verse 23. And so it is known that afterward — through surprisal and temptation — he did what lay in him to recall that confession which here he made, and whereon the church was to be built. For, that no flesh might glory in itself, he that was singular in this confession of Christ, was so also in the denial of him. And if he in his own person manifested how unmeet he was to be the foundation 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 whereunto annexed, may be comprised in the ensuing assertions:—

1. The person of Christ, the Son of the living God, as vested with his offices, whereunto he was called and anointed, 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 foundation, or the building of it on this rock.

3. The church that is built on this rock shall never be disjoined from it, or prevailed against by the opposition of the gates of hell.

The two former of these I shall speak briefly unto, my principal design being the demonstration of a truth that ariseth from the consideration of them all.

The foundation of the church is twofold: (1.) Real; (2.) Doctrinal. And in both ways, Christ alone is the foundation. The real foundation of the church he is, by virtue of the mystical union of it unto him, with all the benefits whereof, from thence and thereby, it is made partaker. For thence alone hath it spiritual life, grace, mercy, perfection, and glory: Eph. iv. 15, 16; Col. ii. 19. And he is the doctrinal foundation of it, in that the faith or doctrine concerning him and his offices is that divine truth which in a peculiar manner animates and constitutes the church of the New Testament: Eph. ii. 19–22. Without the faith and confession hereof, no one person belongs unto 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 afterwards fully cleared.

35That the Lord Christ is thus the foundation of the church, is testified unto, Isa. xxviii. 16: “Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.” It is among the bold inroads that in this late age have been made on the vitals of religion, that some, in compliance with the Jews, have attempted the application of this promise unto Hezekiah. The violence they have offered herein to the mind of the Holy Ghost, might be evidenced from every word of the context. But the interpretation and application of the last words of this promise by the apostles, leaves no pretence unto this insinuation. “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, therefore, is alone that foundation which God hath laid in and of the church. See Ps. cxviii. 22; Matt. xxi. 42; Mark xii. 10; Luke xx. 17; Acts iv. 11; 1 Pet. ii. 4; Eph. ii. 20–22; Zech. iii. 9. But this fundamental truth — of Christ being the only foundation of the church — is so expressly determined by the apostle Paul, as not to need any farther confirmation, 1 Cor. iii. 11: “For other foundation can no man lay than that is laid, which is Jesus Christ.”

Chapter II.

Opposition made unto the Church as built upon the Person of Christ.

There are in the words of our Saviour unto Peter concerning the foundation of the church, a promise of its preservation, and a prediction of the opposition that should be made thereunto. And, accordingly, all things are come to pass, and carrying on towards a complete accomplishment. For (that we may begin with the opposition foretold) the power and policy of hell ever were, and ever will be, engaged in opposition unto the church built on this 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, concerneth matter of fact, whereof, therefore, I must give a brief account; and then we shall examine what evidences we have of the same endeavour at present.

The gates of hell, as all agree, are the power and policy of it, or the actings of Satan, both as a lion and as a serpent, by rage and by subtlety. But whereas in these things he acts not visibly in his own 36person, but by his agents, he hath always had two sorts of them employed in his service. By the one he executes his rage, and by the other his craft; he animates the one as a lion, the other as a serpent. In the one he acts as the dragon, in the other as the beast that had two horns like the lamb, but spake like the dragon. The first is the unbelieving world; the other, apostates and seducers of all sorts. Wherefore, this work is this kind is of a double nature; — the one, an effect of his power and rage, acted by the world in persecution — the other, of his policy and craft, acted by heretics in seduction. In both he designs to separate the church from its foundation.

The opposition of the first sort he began against the person of Christ immediately in his human nature. Fraud first he once attempted in his temptation, (Matt. iv.,) but quickly found that that way he could make no approach unto him. The prince of this world came, but had nothing in him. Wherefore he betook himself unto open force, and, by all means possible, sought his destruction. So also the more at any time the church is by faith and watchfulness secured against seduction, the more doth he rage against it in open persecution. And (for the example and comfort of the church in its conformity unto Christ) no means were left unattempted that might instigate and prepare the world for his ruin. Reproaches, contempt, scorn, false and lying accusations — by his suggestions — were heaped on him on every hand. Hereby, 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 conformed unto his image,” when God shall help them by faith to make use of his example. He calls them to take up his cross and follow him; and he hath showed them what is in it, by his own bearing of it. Contempt, reproach, despiteful usage, calumnies, false accusations, wrestings of his words, blaspheming of his doctrine, reviling of his person, all that he said and did as to his principles about human government and moral conversation, encompassed him all his days. And he hath assured his followers, that such, and no other, (at least for the most part,) shall be their lot in this world. And some in all ages have an experience of it in an eminent manner. But have they any reason to complain? Why should the servant look for better measure than the Master met withal? To be made like unto him in the worst of evils, for his sake, is the best and most honourable condition in this world. God help some to believe it! Hereby was way made for his death. But, in the whole, it was manifested how infinitely, in all his subtlety and malice, Satan falls short of the contrivances of divine wisdom and power. For all that he attained by effecting his death, in the hour 37of darkness, was but the breaking of his own head, the destruction of his works, with the ruin of his kingdom; and what yet remains to consummate his eternal misery, he shall himself work out in his opposition unto the church. His restless malice and darkness will not suffer him to give over the pursuit of his rage, until nothing remains to give him a full entrance into endless torments — which he hasteneth every day. For when he shall have filled up the measure of his sins, and of the sins of the world in being instrumental unto his rage, eternal judgment shall put all things unto their issue. Through that shall he, with the world, enter into everlasting flames — and the whole church, built on the rock, into rest and glory.

No sooner did the Church of the New Testament begin to arise on this foundation, but the whole world of Jews and Gentiles set themselves with open force to destroy it. And all that they contended with the church about, was their faith and confession of it, that “Jesus was the Christ, the Son of the living God.” This foundation they 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 remaining on record, to give us a view of the insatiable malice of the old murderer, and an astonishing representation of human nature degenerating into his image in the perpetration of all horrid, inhuman cruelties — yet is it all as nothing in comparison of that prospect which the last day will give of them, when the earth shall disclose all the blood that it hath received, and the righteous Judge shall lay open all the contrivances for its effusion, with the rage and malice wherewith they were attended. The same rage continueth yet unallayed in its principles. And although God in many places restrain and shut it up in his providence, by the circumstances of human affairs, yet — as it hath the least advantage, as it finds any door open unto it — it endeavours to act itself in lesser or higher degrees. But whatever dismal appearance of things there may be in the world, we need not fear the ruin of the church by the most bloody oppositions. Former experiences will give security against future events. It is built on the rock, and those gates of hell shall not prevail against it.

The second way whereby Satan attempted the same end, and yet continueth so to do, was by pernicious errors and heresies. For all the heresies wherewith the church was assaulted and pestered for some centuries of years, were oppositions unto their faith in the person of Christ. I shall briefly reflect on the heads of this opposition, 38because they are now, after a revolution of so many ages, lifting up themselves again, though under new vizards and pretences. And they were of three sorts:—

1. That which introduced other doctrines and notions of divine things, absolutely exclusive of the person and mediation of Christ. Such was that of the Gnostic, 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 reconciling the world unto himself, and the obedience of faith thereon according unto the Gospel, they introduced endless fables, genealogies, and conjugations of deities, or divine powers; which practically issued in this, that Christ was such an emanation of light and knowledge in them as made them perfect — that is, it took away all differences of good and evil, and gave them liberty to do what they pleased, without sense of sin, or danger of punishment. This was the first way that Satan attempted the faith of the church, viz., by substituting a perfecting light and knowledge in the room of the person of Christ. And, for aught I know, it may be one of the last ways whereby he will endeavour the accomplishment of the same design. Nor had I made 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 Virgin. Such were the Ebionites, Samosatanians, and Photinians. For they all affirmed him to be a mere man, and no more, though miraculously conceived and born of the Virgin, as some of them granted; (though denied, as it is said, by the Ebionites;) on which account he was called the Son of God. This attempt lay directly against the everlasting rock, and would have substituted sand in the room of it. For no better is the best of human nature to make a foundation 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 prevalence of Atheism and profaneness among those that are called Christians, doth again employ the same 39engine to overthrow the faith of the church — and that with more subtlety than formerly — in the Socinians. For their faith, or rather unbelief, concerning the person of Christ, is the same with those before mentioned. And what a vain, wanton generation admire and applaud in their sophistical reasonings, is no more but what the primitive church triumphed over through faith, in the most subtle management of the Samosatanians, Photinians, and others. An evidence it is that Satan is not unknowing unto the workings of that vanity and darkness, of those corrupt affections in the minds of men, whereby they are disposed unto a contempt of the mystery of the Gospel. Who would have thought that the old exploded pernicious errors of the Samosatanians, Photinians, and Pelagians, against the power and grace of Christ, should enter on the world again with so much ostentation and triumph as they do at this day? But many men, so far as I can observe, are fallen into such a dislike of the Christ of God, that every thing concerning his person, Spirit, and grace, is an abomination unto them. It is not want of understanding to comprehend doctrines, but hatred unto the things themselves, 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, denying him to be the true God, and making a god of a mere creature. But in all these attempts, the opposition of the gates of hell unto the church respected faith in the person of Christ as the Son of the living God.

(3.) By some his human nature was opposed — for no stone did Satan leave unturned in the pursuit of his great design. And that which in all these things he aimed at, was the substitution of a false Christ in the room of Him who, in one person, was both the Son of 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 [alleged him] to have been a phantasm, an appearance, a dispensation, a mere cloud acted by divine power; some, that he was made of heavenly flesh, brought from above, and which (as some also affirmed) was a parcel of the divine nature. Some affirmed that his body was not animated, as ours are, by a 40rational 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 diabolical delusions. And there yet want not attempts, in these days, of various sorts, to destroy the verity of his human nature; and I know not what some late fantastical opinions about the nature of glorified bodies may tend unto. The design of Satan, in all these pernicious imaginations, is to break the cognation and alliance between Christ in his human nature and the church, whereon the salvation of it doth absolutely depend.

3. He raised a vehement opposition against the hypostatical union, or the union of these two natures in one person. This he did in the Nestorian heresy, which greatly, and for a long time, pestered the church. The authors and promoters of this opinion granted the Lord Christ to have a divine nature, to be the Son of the living God. They also acknowledged the truth of his human nature, that he was truly a man, even as we are. But the personal union between these two natures they denied. A union, they said, there was between them, but such as consisted only in love, power, and care. God did, as they imagined, eminently and powerfully manifest himself in the man Christ Jesus — had him in an especial regard and love, and did act in him more than in any other. But that the Son of God assumed our nature into personal subsistence with himself — whereby whole Christ was one person, and all his mediatory acts were the acts of that one person, of him who was both God and man — this they would not acknowledge. And this pernicious imagination, though it seem to make great concessions of truth, doth no less effectually evert the foundation of the church than the former. For, if the divine and human nature of Christ do not constitute one individual person, all that he did for us was only as a man — which would have been altogether insufficient for the salvation of the church, nor had God redeemed it with his own blood. This seems to be the opinion of some amongst us, at this day, about the person of Christ. They acknowledge the being of the eternal Word, the Son of God; and they allow in the like manner the verity of his human nature, or own that man Christ Jesus. Only they say, that the eternal Word was in him and with him, in the same kind as it is with other believers, but in a supreme degree of manifestation and power. But, though in these things there is a great endeavour to put a new colour and appearance on old imaginations, the design of Satan is one and the same in them all, viz., to oppose the building of the church upon its proper, sole foundation. And these things shall be afterwards expressly spoken unto.

I intend no more in these instances but briefly to demonstrate, 41that the principal opposition of the gates of hell unto the church lay always unto the building of it, by faith, on the person of Christ.

It were easy also to demonstrate that Mohammedanism, which hath been so sore a stroke unto the Christian profession, is nothing but a concurrence and combination of these two ways, of force and fraud, in opposition unto the person of Christ.

It is true that Satan, after all this, by another way, attempted the doctrine of the offices and grace of Christ, with the worship of God in him. And this he hath carried so far, as that it issued in a fatal antichristian apostasy; which is not of my present consideration.

But we may proceed to what is of our own immediate concernment. And the one work with that before described is still carried on. The person of Christ, the faith of the church concerning it, the relation of the church unto it, the building of the church on it, the life and preservation of the church thereby, are the things that the gates of hell are engaged in opposition unto. For,

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 inclination of mind multitudes do manifest towards their pernicious ways, are also evident unto all who have any concernment in or for religion. But this argument I have laboured in on other 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 acknowledge. What is beyond the line of nature and reason is rejected as unintelligible mysteries or follies. The person and grace of Christ are supposed to breed all the disturbance in religion. Without them, the common notions of the Divine Being and goodness will guide men sufficiently unto eternal blessedness. They did so before the coming of Christ in the flesh, and may do so now he is gone to heaven.

3. There are some who have so ordered the frame of objective religion, as that it is very uncertain whether they leave any place for the person of Christ in it or no. For, besides their denial of the 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 internal actings of their minds, as unto faith and trust towards him, I know not; but, from their outward profession, he seems to be almost excluded.

4. There are not a few who pretend high unto religion and devotion, 42who declare no erroneous conceptions about the doctrine of the person of Christ, who yet manifest themselves not to have that regard unto him which the Gospel prescribes and requires. Hence have we so many discourses published about religion, the practical holiness and duties of obedience, written with great elegance of style, and seriousness in argument, wherein we can meet with little or nothing wherein Jesus Christ, his office, or his grace, are concerned. Yea, it is odds but in them all we shall meet with some reflections on those who judge them to be the life and centre of our religion. The things of Christ, beyond the example of his conversation on the earth, are of no use with such persons, unto the promotion of piety and gospel obedience. Concerning many books of this nature, we may say what a learned person did of one of old: “There were in it many things laudable and delectable, sed 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 concerning what our thoughts ought to be of him, are made and tendered. As, (1.) It is scandalously proposed and answered, “Of what 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 wherein the person of Christ is of no consideration — as though it were not the life and soul that animates the whole of it, that which gives it its especial form as Christian — as though by virtue of our religion we received any thing from God, any benefit in mercy, grace, privilege, or glory, and not through the person of Christ — as though any one duty or act of religion towards God could be acceptably 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 inquiries, with futilous answers annexed unto them, sufficiently manifest what acquaintance their authors have either with Christ himself, which in others they despise, or with his Gospel, which they pretend to embrace. (2.) A mock scheme of religion is framed, to represent the folly of them who design to learn the mind and will of God in and by him. (3.) Reproachful reflections are made on such as plead the necessity of acquaintance with him, or the knowledge of him, as though thereby they rejected the use of the gospel. (4.) Professed love unto the person of Christ is traduced, as a mere fancy and vapour of distempered minds or weak imaginations. (5.) The union of the Lord Christ and his church is asserted to be political only, with respect unto laws and rules of government. And many other things of an alike nature are asserted, derogatory unto his glory, and repugnant unto the faith 43of the church; such as, from the foundation of Christian religion, were never vented by any persons before, who did not openly avow some impious heresy concerning his person. And I no way doubt but that men may, with less guilt and scandal, fall under sundry doctrinal misapprehensions concerning it — than, by crying hail thereunto, to despoil it of all its glory, as unto our concernment therein, in our practical obedience unto God. Such things have we deserved to see and hear.

6. The very name or expression of “preaching Christ” is become 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, rather than practically manifest their inward disregard unto him.

That by these and the like means Satan doth yet attempt the ruin of the church, as unto its building on the everlasting rock, falls under the observation of all who are concerned in its welfare. And (whatever others may apprehend concerning this state of things in the world) how any that love the Lord Jesus in sincerity — especially such as are called to declare and represent him unto men in the office of the ministry — can acquit themselves to be faithful unto him, without giving their testimony against, and endeavouring to stop what lies in them, the progress of this prevailing declension from the only foundation of the church, I know not; nor will it be easy for themselves to declare. And in that variety of conceptions which are about him, and the opposition that is made unto him, there is nothing more necessary than that we should renew and attest our confession of him — as the Son of the living God — the only rock whereon the church of them that shall be saved is founded and built.

“Pauca ideo de Christo,” as Tertullian speaks; some few things concerning the person of Christ, with respect unto the confession of Peter, and the promise thereunto annexed — wherein he is declared the sole foundation of the church — will be comprised in the ensuing discourse. And He who hath ordained strength out of the mouths of babes and sucklings, as he hath given ability to express these poor, mean contemplations of his glory, can raise by them a revenue of honour unto himself in the hearts of them that do believe. And some few things I must premise, in general, unto what I do design. As,

1. The instances which I shall give concerning the use and consideration 44of the person of Christ in Christian religion, or of him as he is the foundation whereon the church is built, are but few — and those perhaps not the most signal or eminent which the greater spiritual wisdom and understanding of others might propose. And, indeed, who shall undertake to declare what are the chief instances of this incomprehensible effect of divine wisdom? “What is his name, and what is his son’s name, if thou canst tell?” Prov. xxx. 4. See Isa. ix. 6. It is enough for us to stand in a holy admiration, at the shore of this unsearchable ocean, and to gather up some parcels of that divine treasure wherewith the Scripture of truth is enriched.

2. I make no pretence of searching into the bottom or 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 perfection.” The prophets could not do so of old, nor can the angels themselves at present, who “desire to look into these things:” 1 Pet. i. 10–12. Only I shall endeavour to represent unto the faith of them that do believe, somewhat of what the Scripture doth plainly reveal — evidencing in what sense the person of Christ is the sole foundation of the church.

3. I shall not, herein, respect them immediately by whom the divine person of Christ is denied and opposed. I have formerly treated thereof, beyond their contradiction in way of reply. But it is their conviction which I shall respect herein, who, under an outward confession of the truth, do — either notionally or practically, either ignorantly or designedly, God knows, I know not — endeavour to weaken the faith of the church in its adherence unto this foundation. Howbeit, neither the one sort nor the other hath any place in my thoughts, in comparison of the instruction and edification of others, who love the Lord Jesus Christ in sincerity.

Chapter III.

The Person of Christ the most ineffable Effect of Divine Wisdom and Goodness — Thence the next Cause of all True Religion — In what sense it is so.

The person of Christ is the most glorious and ineffable effect of divine wisdom, grace, and power; and therefore is the next foundation of all acceptable religion and worship. The Divine Being itself 45is the first formal reason, foundation, and object of all religion. It all depends on taking God to be our God; which is the first of his commands. For religion, and the worship performed in it, is nothing but the due respect of rational creatures unto the divine nature, and its infinite excellencies. It is the glorifying of God as God; the way of expressing that respect being regulated by the revelation of his will. Yet the divine essence is not, in itself, the next and immediate cause of religious worship. But it is the manifestation of this Being and its excellencies, wherewith the mind of rational creatures 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 nature of a sense thereof, are indispensably obliged to give all divine honour and glory to God.

The way alone whereby this manifestation may be made, is by outward acts and effects. For, in itself, the divine nature is hid from all living, and dwelleth in that light whereunto no creature can approach. This, therefore, God first made, by the creation of all things out of nothing. The creation of man himself — with the principles of a rational, intelligent nature, a conscience attesting his subordination unto God — and the creation of all other things, declaring the glory of his wisdom, 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 manifestation of the Divine Being, existence, excellencies, and properties. And where this manifestation is despised or neglected, there God himself is so; as the apostle discourseth at large, Rom. i. 18–22.

But of all the effects of the divine excellencies, the constitution of the person of Christ as the foundation of the new creation, as “the mystery of Godliness,” was the most ineffable and glorious. I speak not of his divine person absolutely; for his distinct personality and subsistence was by an internal and eternal act of the Divine Being in the person of the Father, or eternal generation — which is essential unto the divine essence — whereby nothing anew was outwardly wrought or did exist. He was not, he is not, in that sense, the effect of the divine wisdom and power of God, but the essential wisdom and power of God himself. But we speak of him only as incarnate, as he assumed our nature into personal 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 prevention of that nature from any subsistence of its own — by its assumption into personal union with the Son of God, in the first instance of its conception — is that which is above all miracles, nor can be designed by that name. A mystery it is, so far above the 46order of all creating or providential operations, that it wholly transcends the sphere of them that are most miraculous. Herein did God glorify all the properties of the divine nature, acting in a way of infinite wisdom, grace, and condescension. The depths of the mystery hereof are open only unto him whose understanding it infinite, which no created understanding can comprehend. All other things were produced and effected by an outward emanation of power from God. He said, “Let there be light, and there was light.” But this assumption of our nature into hypostatical union with the Son of God, this constitution of one and the same individual person in two natures so infinitely distinct as those of God and man — whereby the Eternal was made in time, the Infinite became finite, the Immortal mortal, yet continuing eternal, infinite, immortal — is that singular expression of divine wisdom, goodness, and power, wherein God will be admired and glorified unto all eternity. Herein was that change introduced into the whole first creation, whereby the blessed angels were exalted, Satan and his works ruined, mankind recovered from a dismal apostasy, all things made new, all things in 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 together, as that the distance of the two natures illustrate the glory of the one person, John i. 14: “The Word was made flesh, and dwelt among us.” But what Word was this? That which was in the beginning, which was with God, which was God, by whom all things were made, and without whom was not any thing made that was made; who was light and life. This Word was made flesh, not by any change of his own nature or essence, not by a transubstantiation of the divine nature into the human, not by ceasing to be what he was, but by becoming what he was not, in taking our nature to his own, to be his own, whereby he dwelt 47among us. This glorious Word, which is God, and described by his eternity and omnipotence in works of creation and providence, “was made flesh,” — which expresseth the lowest state and condition of human nature. Without controversy, great is this mystery of godliness! And in that state wherein he visibly appeared as so made flesh, those who had eyes given them from above, saw “his glory, the glory as of the only-begotten of the Father.” The eternal Word being made flesh, and manifested therein, they saw his glory, the glory of the only-begotten of the Father. What heart can conceive, what tongue can express, the least part of the glory of this divine 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 everlasting Father a son given unto us, may well entitle him unto the name of Wonderful.

Some amongst us say, that if there were no other way for the redemption and salvation of the church, but this only of the incarnation and mediation of the Son of God, there was no wisdom in the contrivance of it. Vain man indeed would be wise, but is like the wild ass’s colt. Was there no wisdom in the contrivance of that which, when it is effected, leaves nothing but admiration unto the utmost of all created wisdom? Who hath known the mind of the Lord in this thing, 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 destruction — 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, 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 sin.” 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 express image of the person of the Father therein who upholds, rules, sustains all things by the word of his power, whereby God purchased his 48church with his own blood, (Acts xx. 28,) is that wherein he will be admired unto eternity. See Phil. ii. 6–9.

In Isaiah (chap. vi.) there is a representation made of him as on a throne, filling the temple with the train of his glory. The Son of God it was who was so represented, and that as he was to fill the temple of his human nature with divine glory, when the fulness of the godhead dwelt in him bodily. And herein the seraphim, which administered unto him, had six wings, with two whereof they covered their faces, as not being able to behold or look into the glorious mystery of his incarnation: verses 2, 3; John xii. 39–41; ii. 19; Col. ii. 9. But when the same ministering spirits, under the name of cherubim, attended the throne of God, in the administration of his providence as unto the disposal and government of the world, they had 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 the 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 estate 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 obnoxious 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 union and subsistence 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 eternally secured in that union, and we ourselves (as we shall see) thereby. “In him all things consist;” (Col. i. 17, 18;) wherefore, whatever beauty and glory there was in the relation that was between God and man, and the relation of all things unto God by man — in the preservation whereof natural religion did consist — it had no beauty nor glory in comparison of this which doth excel, or the manifestation of God in the flesh — the appearance and subsistence of the divine and human natures in the same single individual person. And whereas God in that state had given man dominion “over the fish of the sea, and over the 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, both before 49and after the giving of the Law; a religion built upon and resolved into divine revelation. And as for the outward glory of it — the administration that it was brought into under the tabernacle and temple — it was beyond what is represented in the institutions of the gospel. Yet is Christian religion, our evangelical profession, and the state of the church thereon, far more glorious, beautiful, and perfect, than that state of religion was capable of, or could attain. And as this is evident from hence, because God in his wisdom, grace, and love to the church, hath removed that state, and introduced this in the room thereof; so the apostle proves it — in all considerable instances — in his Epistle to the Hebrews, written unto that purpose. There were two things, before, in religion; — the promise, which was the life of it; and the institutions of worship under the Law, which were the outward glory and beauty of it. 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 institutions 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 fact was built on the promise of this work of God, in due time to be accomplished; so it is the actual performance of it which is the foundation of the Christian religion, and which gives it the pre-eminence above all that went before it. So the apostle expresseth it: (Heb. i. 1–3:) “God, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who, being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.”

All false religion pretended always unto things that were mysterious. And the more men could invent, or the devil 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 Eleusinian mysteries, which were of the greatest vogue and reputation among the gentiles.

Take away the consideration hereof, and we despoil the Christian religion of all its glory, debasing it unto what Mohammedanism pretends unto, and unto what in Judaism was really enjoyed.

50The faith of this mystery enables the mind wherein it is — rendering it spiritual and heavenly, transforming it into the image of God. Herein consists the excellency of faith above all other powers and acts of the soul — that it receives, assents unto, and rests in, things in their own nature absolutely incomprehensible. It is ἔλεγχος οὐ βλεπομένων, (Heb. xi. 1,) — “The evidence of things not seen” — that which makes evident, as by demonstration, those things which are no way objected unto sense, and which reason cannot comprehend. The more sublime and glorious — the more inaccessible unto sense and reason — the things are which we believe; the more are we changed into the image of God, in the exercise of faith upon them. Hence we find this most glorious effect of faith, or the transformation of the mind into the likeness of God, no less real, evident, and eminent in many, whose rationally comprehensive abilities are weak and contemptible, in the eye of that wisdom which is of this world, than in those of the highest natural sagacity, enjoying the best improvements of reason. For “God hath chosen the poor of this world rich in faith, and heirs of the kingdom:” James ii. 5. However they may be poor, and, as another apostle speaketh, “foolish, weak, base, and despised;” (1 Cor. i. 27, 28;) yet that faith which enables them to assent unto and embrace divine mysteries, renders them rich in the sight of God, in that it makes them like unto him.

Some would have all things that we are to believe to be levelled absolutely unto our reason and comprehension — a principle which, at this day, shakes the very foundations of the Christian religion. It is not sufficient, they say, to determine that the faith or knowledge of any thing is necessary unto our obedience and salvation, that it seems to be fully and perspicuously revealed in the 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 ourselves, so it is not only an invention suited to debase religion, but an engine to evert the faith of the church in all the principal mysteries of the Gospel — especially of the Trinity and the incarnation of the Son of God. But faith which is truly divine, is never more in its proper exercise — doth never more elevate the soul into conformity unto God — than when it acts in the contemplation and admiration of the most incomprehensible mysteries which are proposed unto it by divine revelation.

Hence things philosophical, and of a deep rational indagation, find great acceptance in the world — as, in their proper place, they do deserve. Men are furnished with proper measures of them, and they find them proportionate unto the principles of their own understandings. 51But as for spiritual and heavenly mysteries, the thoughts of men for the most part recoil, upon their first proposal, nor will be encouraged to engage in a diligent inquiry into them — yea, commonly reject them as foolish, or at least that wherein they are not concerned. The reason is that given in another case by the apostle: “All men have not faith;” (2 Thess. iii. 2;) which makes them absurd and unreasonable in the consideration of the proper objects of it. But where this faith is, the greatness of the mysteries which it embraceth heightens its efficacy, in all its blessed effects, upon the soul. Such is this constitution of the person of Christ, wherein the glory of all the holy properties and perfections of the divine nature is manifested, and doth shine forth. So speaks the apostle, 2 Cor. iii. 18: “Beholding as in a glass the glory of the Lord, we are changed into the same image, from glory to glory.” This glory which we behold, is the glory of the face of God in Jesus Christ, (chap. iv. 6,) or the glorious representation which is made of him in the person of Christ, whereof we shall treat afterwards. The glass wherein this glory is represented unto us — proposed unto our view and contemplation — is divine revelation in the gospel. Herein we behold it, by faith alone. And those whose view is steadfast, who most abound in that contemplation by the exercise of faith, are thereby “changed into the same image, from glory to glory” — or are more and more renewed and transformed into the likeness of God, so represented unto them.

That which shall, at last, perfectly effect our utmost conformity to God, and, therein, our eternal blessedness — is vision, or sight. “We shall be like him, for we shall see him as he is:” 1 John iii. 2. Here faith begins what sight shall perfect hereafter. But yet “we walk by faith, and not by sight:” 2 Cor. v. 7. And although the life of faith and vision differ in degrees — or, as some think, in kind — yet have they both the same object, and the same operations, and there is a great cognation between them. The object of vision is the whole mystery of the divine existence and will; and its operation is a perfect conformity unto God — a likeness unto him — wherein our blessedness shall consist. Faith hath the same object, and the same operations in its degree and measure. The great and incomprehensible mysteries of the Divine Being — of the will and wisdom of God — are its proper objects; and its operation, with respect unto us, is conformity and likeness unto him. And this it doth, in a peculiar manner, in the contemplation of the glory of God in the face of Jesus Christ; and herein we have our nearest approaches unto the life of vision, and the effects of it. For therein, “beholding the glory of God in the face of Jesus Christ, we are changed into the same image, from glory to glory;” which, perfectly to consummate, is the effect 52of sight in glory. The exercise of faith herein doth more raise and perfect the mind — more dispose it unto holy, heavenly frames and affections — than any other duty whatever.

To be nigh unto God, and to be like unto him, are the same. To be always with him, and perfectly like him, according to the capacity of our nature, is to be eternally blessed. To live by faith in the contemplation of the glory of God in Christ, is that initiation into both, whereof we are capable in this world. The endeavours of some to contemplate and report the glory of God in nature — in the works of creation and providence — in the things of the greater and the lesser world — do deserve their just commendation; and it is that which the Scripture in sundry places calls us unto. But for any there to abide, there to bound their designs — when they have a much more noble and glorious object for their meditations, viz., the glory of God in Christ — is both to despise the wisdom of God in that revelation of himself, and to come short of that transforming efficacy of faith in the contemplation hereof, whereby we are made like unto God. For hereunto alone doth it belong, and not unto 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 acquiescence in, things incomprehensible, such as is this constitution of the person of Christ — who would reduce all things to the measure of their own understandings, or else wilfully live in the neglect of what they cannot comprehend — do not much prepare themselves for that vision of these things in glory, wherein our blessedness doth consist.

Moreover, this constitution of the person of Christ being the most admirable and ineffable effect of divine wisdom, grace, and power, it is that alone which can bear the weight of the whole superstructure of the mystery of godliness — that whereinto the whole sanctification and salvation of the church is resolved — wherein alone faith can find rest and peace. “Other foundation can no man lay than that is laid, which is Jesus Christ:” 1 Cor. iii. 11. Rest and peace with God is that which we seek after. “What shall we do to be saved?” In this inquiry, the acts of the mediatory office of Christ are, in the Gospel, first presented unto us — especially his oblation and intercession. Through them is he able to save unto the uttermost those that come to God by him. But there were oblations for sin, and intercessions for sinners, under the Old Testament; yet of them all doth the apostle affirm, that they could not make them perfect that came unto God by them, not take away conscience condemning for sin: Heb. x. 1–4. Wherefore, 53it 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 himself unto God, through the eternal Spirit: Heb. ix. 14. And when the apostle — for our relief against the guilt of sin — calleth us unto the consideration of intercession and propitiation, he mindeth us peculiarly of his person by whom they are performed, 1 John ii. 1, 2: “If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins.” And we may briefly consider the order of these things.

1. We suppose, in this case, conscience to be awakened unto a sense of sin, and of apostasy from God thereby. These things are now generally looked on as of no great concernment 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 remission 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 believe, all things are possible.” For what end cannot be effected hereby? What end cannot be accomplished that was designed in it? Is any thing too hard for God? Did God ever do any thing like this, or make use of any such means for any other end 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.

Chapter IV.

The Person of Christ the Foundation of all the Counsels of God.

Secondly, The person of Christ is the foundation of all the counsels of God, as unto his own eternal glory in the vocation, sanctification, and salvation of the church. That which I intend is what the apostle expresseth, Eph. i. 9, 10: “Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself: that in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.” The “mysteries of the will of God, according to his good pleasure which he purposed in himself” — are his counsels concerning his own eternal glory, in the sanctification and salvation of the church here below, to be united unto that above. The absolute original hereof was in his own 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 incarnation and work of mediation, that the Lord possessed him in the beginning of his way, before his works of old; that he was set up from everlasting, from the beginning, or ever the earth was: Prov. viii. 22, 23. The eternal personal existence of the Son of God is supposed in these expressions, as I have elsewhere proved. Without it, none of these things could be affirmed of him. But there is a regard in them, both unto his future incarnation, and the accomplishment of the counsels of God thereby. With respect thereunto, God “possessed him in the beginning of his way, and set him up from everlasting.” God possessed him eternally as his essential wisdom — as he was always, and is always, in the bosom of the Father, in the mutual ineffable love of the Father and Son, in the eternal bond of the Spirit. But he signally possessed him “in the beginning of his way” — as his wisdom, acting in the production of all the ways and works that are outwardly of him. The “beginning of God’s ways,” before his works, are his counsels concerning them — even as our counsels are the beginning of our ways, with respect unto future works. And he “set him up from everlasting,” as the foundation of all the counsels of his will, in and by whom they were to be executed and accomplished.

So it is expressed: (verses 30, 31:) “I was by him, as one brought 55up with him; and I was daily his delight, rejoicing always before him; rejoicing in the habitable part of his earth; and my delights were with the sons of men.” And it is added, that thus it was before the foundation of the world was laid, or the chiefest part of the dust of the earth was made — that is, [before] man was created. Not only was the delight of the Father in him, but his delight was in the habitable part of the earth, and among the sons of 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 cannot be spoken absolutely of the person of the Son himself — the Divine nature being not capable of being so set up. But there was a peculiar glory and honour belonging unto the person of the Son, as designed by the Father unto the execution of all the counsels of his will. Hence was that prayer of his upon the 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 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 with the Father before the world was.” For he had it not, in any especial manner, before the world was; but equally from eternity, and in every moment of time. Wherefore, he had a peculiar glory of his own, with the Father, before the world was. And this was no other but that especial exaltation which he had when he was “set up from everlasting,” as the foundation of the counsels of God, for the salvation of the church. 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 fulfill 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 56of the execution of the counsels of God — might be made to appear. And this is the principal design of the gospel. It is the declaration, as of the grace of God the Father, so of the love, grace, goodness, and compassion of the Son, in undertaking from everlasting the accomplishment of God’s counsels, in the salvation of the church. And hereby doth he hold up the pillars of the earth, or support this inferior creation, which otherwise, with the inhabitants of it, would by sin have been dissolved. And those by whom the eternal, divine pre-existence, in the form of God — antecedent unto his incarnation — is denied, do what lies in them expressly to despoil him of all that glory which he had with the Father before the world was. So we have herein the whole of our design. “In the beginning of God’s ways, before his works of old” that is, in his eternal counsels with respect unto the children of men, or the sanctification and salvation of the church — the Lord possessed, enjoyed the Son, as his eternal wisdom — in and with whom they were laid, in and by whom they were to be accomplished, wherein his delights were with the sons of men.

2. That there was an ineffable delight between the Father and the Son in this his setting up or exaltation. “I was,” saith he, “daily his delight, rejoicing always before him.” It is not absolutely the mutual, eternal delight of the Father and the Son — arising from the perfection of the same divine excellencies in each person — that is intended. But respect is plainly had unto the counsels of God concerning the salvation of mankind by him who is his power and wisdom unto that end. This counsel of peace was originally between Jehovah 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 world;” (1 Pet. i. 20,) viz., 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 with the Father. And such a foundation was laid of the salvation of the church in these counsels of God — as transacted between the Father and the Son — that it is said, that “eternal life was promised before the world began:” Tit. i. 2. For, although the first formal promise was given after the fall, yet was there such a preparation of grace and eternal life in these counsels of God, with his unchangeable purpose to communicate them unto us, that all the faithfulness of God was engaged in them. “God, that cannot lie, promised before the world began.” There was eternal life with the Father — that is, in his counsel treasured up in Christ, and in him afterwards manifested unto us: 1 John i. 2. And, to show the stability of this purpose and counsel of God, with the infallible consequence of his actual promise, and efficacious accomplishment thereof, “grace” is 57said 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 the delight of God, as he in whom all his counsel for his own glory, in the redemption and salvation of the church were laid and founded: “My servant, in whom I will be glorified;” (Isa. xlix. 3;) that is, “by raising the tribes of Jacob, restoring the preserved of Israel, in being a light unto the Gentiles, and the salvation of God unto the ends of the earth:” verse 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 accomplishment 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 ever so wise, it must needs abate of their satisfaction in them, because their conjectures (and more they have not) of their effects and events are altogether uncertain. But all the counsels of God having their entire accomplishment through revolutions perplexing and surpassing all created understandings, enclosed in them infallibly and immutably, the great satisfaction, complacency, and delight of the Divine Being is in these counsels themselves.

God doth delight in the actual accomplishment of his works. He made not this world, nor any thing in it, for its own sake. Much less did he make this earth to be a theatre for men to act their lusts upon — the use which it is now put to, and groans under. But he made “all things for himself,” Prov. xvi. 4; he “made them for his pleasure,” Rev. iv. 11; that is, not only by an act of sovereignty, but to his own delight and satisfaction. And a double testimony did he give hereunto, with respect unto the works of creation. (1.) In the approbation which he gave of the whole upon its survey: and “God saw all that he had made, and, behold, it was very good:” Gen. i. 31. There was that impression of his divine wisdom, power, and goodness upon the whole, as manifested his glory; wherein he was well pleased. For immediately thereon, all creatures capable of the conception and apprehension of his glory, “sang forth his praise:” 58Job xxxviii. 6, 7. (2.) In that he rested from his works or in them, when they were finished: Gen. ii. 2. It was not a rest of weariness from the labour of his work — but a rest of complacency and delight in what he had wrought — that God entered into.

But the principal delight and complacency of God, is in his eternal counsels. For all his delight in his works is but in the effects of those divine properties whose primitive and principal exercise is in the counsels themselves, from whence they proceed. Especially is it so as unto these counsels of the Father and the Son, as to the redemption and salvation of the church, wherein they delight, and mutually rejoice in each other on their account. They are all eternal acts of God’s infinite wisdom, goodness, and love — a delight and complacency wherein is no small part of the divine blessedness. These things are absolutely inconceivable unto us, and ineffable by us; we cannot find the Almighty out unto perfection. However, certain it is, from the notions we have of the Divine Being and excellencies, and from the revelation he hath made of himself, that there is an infinite delight in God — in the eternal acting of his wisdom, goodness, and love — wherein, according to our weak and dark apprehensions 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 accomplishment of them, Christ is emphatically said to be the “Wisdom of God;” (1 Cor. i. 24;) he in whom the counsels of his wisdom were to be fulfilled. And in him is the manifold wisdom of God made known: Eph. iii. 10. Infinite wisdom being that property of the divine nature whereby all the actings of it are disposed and regulated, suitably unto his own glory, in all his divine excellencies — he cannot but delight in all the acts of it. Even amongst men — whose wisdom compared with that of God is folly itself — yet is there nothing wherein they have a real rational complacency, suitable unto the principles of their nature, but in such actings of that wisdom which they have (and such as it is) towards the proper ends of their being and duty. How much more doth God delight himself in the infinite perfection of his own wisdom, and its eternal acting for the representation of all the glorious excellencies of his nature! Such are his counsels concerning the salvation of the church by Jesus Christ; and because they were all laid in him and with him, therefore is he said to be his “delight continually before the world was.” This is that which is proposed as the object of our admiration, Rom. xi. 33–36.

592. They are acts of infinite goodness, whereon the divine nature cannot but be infinitely delighted in them. As wisdom is the directive principle of all divine operations, so goodness is the communicative principle that is effectual in them. He is good, and he doth good — yea, he doth good because he is good, and for no other reason — not by the necessity of nature, but by the intervention of a free act of his will. His goodness is absolutely infinite, essentially perfect in itself; which it could not be if it belonged unto it, naturally and necessarily, to act and communicate itself unto any thing without God himself. The divine nature is eternally satisfied in and with its own goodness; but it is that principle which is the immediate fountain of all the communications of good unto others, by a 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 will. 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 thankfulness, express the means of our recovery, “Behold, God is become like one of us,” as the apostle declares it at large, Phil. ii. 6–8. It is the nature of sincere goodness — even in its lowest degree — above all other habits or principles of nature, to give a delight and complacency unto the mind in the exercise of itself, and communication of its effects. A good man doth both delight in doing good, and hath an abundant reward for the doing it, in the doing of it. And what shall we conceive concerning eternal, absolute, infinite, perfect, 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 liberal things, because they are suited unto his inclination? Shall a good man find a secret refreshment and satisfaction in the exercise of that low, weak, imperfect, minced goodness, that his nature is inlaid withal? — And 60shall not He whose goodness is essential unto him — whose being it is, and in whom it is the immediate principle of communicating himself unto others — be infinitely delighted in the highest exercise of it which divine wisdom did direct?

The effect of these eternal counsels of God in future glory is reserved for them that do believe; and therein will there be the nearest manifestation of the glory of God himself unto them, when he “shall be glorified in his saints,” and eternally “admired in all that believe.” But the blessed delight and satisfaction of God, was, and is, in those counsels themselves, as they were acts of his infinite wisdom and goodness. Herein was the Lord Christ his “delight continually before the foundation of the world,” — in that in him were all these counsels laid, and through him were they all to be accomplished. The constitution of his person was the only way whereby divine wisdom and goodness would act and communicate of themselves unto mankind — in which actings are the eternal delight and complacency of the Divine Being.

3. Love and grace have the same influence into the counsels of God, as wisdom and goodness have. And, in the Scripture notion of these things, they superadd unto goodness this consideration — that their object is sinners, and those that are unworthy. God doth universally communicate of his goodness unto all his creatures, though there be an especial 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 world — so they respect them primarily in a lost, undone condition by sin. “God commendeth his love towards us, in that, while we were yet sinners, Christ died for us:” Rom v. 8. “God is love,” says the apostle. His nature is essentially so. And the best conception of the natural internal acting 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 complacency in the acting of his love towards the church: “The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing:” Zeph. iii. 17. The reason why, in the salvation of the church, he rejoiceth with joy and joyeth with singing — the highest expression 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 considered.

611. 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 — his eternal glory. For as, in their beings and existence, they were effects of infinite power — so were their mutual respects and ends disposed in infinite wisdom. Thereon were the eternal power and wisdom of God glorified in them; the one in their production, the other in their disposal into their order and harmony. Man was a creature that God made, that by him he might receive the glory that he aimed at in and by the whole inanimate creation — both that below, which was for his use, and that above, which was for his contemplation. This was the end of our nature in its original constitution. Whereunto are we again restored in Christ: James i. 18; Ps. civ. 24; cxxxvi. 5; Rom. i. 20.

2. God was pleased to permit the entrance of sin, both in heaven 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 were put in subjection. Their good estate depended on their subordination unto him in a way of natural use, as his did on God in the way of moral obedience: Gen. i. 26, 28; Ps. 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. Whereunto 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 afterwards.

3. Divine wisdom was no way surprised with this disaster. God had, from all eternity, laid in provisions of counsels for the recovery of all things into a better and more permanent estate than what was lost by sin. This is the ἀνάψυξις, the ἀποκατάστασις πάντων, the revivification, the restitution of all things, Acts iii. 19, 21; the 62ἀνακεφαλαίωσις, or the gathering all things in heaven and earth into a new head in Christ Jesus: Eph. i. 10. For although, it may be, there is more of curiosity than of edification in a scrupulous inquiry into the method or order of God’s eternal decrees or counsels, and the disposal of them into a subserviency one unto another; yet this is necessary from the infinite wisdom, prescience, and immutability of God — that he is surprised with nothing, that he is put unto no new counsels, by any events in the works of creation. All 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 acting whatever. For “known unto him are all his works from the foundation of the world,” and with him there is neither “variableness nor shadow of turning.”

4. There were, therefore, eternal counsels of God, whereby he disposed all things into a new order, unto his own glory, in the sanctification and salvation of the church. And of them two things may be considered: (1.) Their original; (2.) The design of their accomplishment.

(1.) 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 purposed in himself;” (Eph. i. 9;) “the purpose of him who worketh all things according to the counsel of his own will:” verse 11. “Who hath known the mind of the Lord? Or who hath been his counsellor? Or who hath first given unto him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things:” Rom. xi. 34–36. The incarnation of Christ, and his mediation thereon, were not the procuring cause of these eternal counsels of God, but the effects of them, as the Scripture constantly declares. But, (2.) The design of their 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 would in and by him — as he was fore-ordained 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 declared so to be by the apostle: Eph. i. 4. For the spring of the sanctification 63and salvation of the church lies in election, the decree whereof compriseth the counsels of God concerning them. Herein, God from the beginning “chooseth us unto salvation through sanctification of the Spirit;” (2 Thess. ii. 13;) the one being the end he designeth, the other the means and way thereof. But this he did in Christ; “he chooseth us in him before the foundation of the world, that we should be holy and without blame before him in love;” that is, “unto salvation through sanctification of the Spirit.” In him we were not actually, nor by faith, before the foundation of the world; yet were we then chosen in him, as the only foundation of the execution of all the counsels of God concerning our sanctification and salvation.

Thus as all things were originally made and created by him, as he 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 these things put together and compared unto his glory. He “is the image of the invisible God, the first born of every creature: for by him were all things created that are in heaven, and that are in earth, visible and invisible; … all things were created by him and for him: and he is before all things, and by him all things consist: and he is the head of the body, the church; who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence:” Col. i. 15–18.

Two things, as the foundation of what is ascribed unto the Lord Christ in the ensuing discourse, are asserted: verse 15. — (1.) That he is “the image of the invisible God.” (2.) That he is “the firstborn of every creature;” things seeming very distant in themselves, but gloriously united and centring in his person.

(1.) He is “the image of the invisible God;” or, as it is elsewhere expressed, he is “in the form of God” — his essential form, for other form there is none in the divine nature — the “brightness of the glory, and the express image of the Father’s person.” And he is called here the “invisible God,” not absolutely with respect unto his essence, though it be most true — the divine essence being absolutely invisible, and that equally, whether considered as in the Father or in the Son — but he is called so with respect unto his counsels, his will, his love, and his grace. For so none hath seen him at any time; but the only-begotten, which is in the bosom of the Father, he declares him: John i. 18. As he is thus the essential, the eternal image of the invisible God, his wisdom and power — the efficiency of the first creation, and its consistence being created, is ascribed unto him: “By him were all things created, that are in heaven, and that are in earth, visible and invisible:” Col. i. 17. And because of the great notions and apprehensions that were then in the world — especially among the Jews, unto whom the apostle had respect in 64this epistle — of the greatness and glory of the invisible part of the creation in heaven above, he mentions them in particular, under the most glorious titles that any could, or then did, ascribe unto them — “Whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him;” — the same expression that is used of God absolutely: Rom. xi. 36; Rev. iv. 11. Add hereunto those other places to this purpose, John i. 1–3; Heb. i. 1–3; and those that are not under the efficacy of spiritual infatuations, cannot but admire at the power of unbelief, the blindness of the minds of men, and the craft of Satan, in them 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 nature: it being so directly, expressly, frequently affirmed, that all things whatever, absolutely, and in their distributions into heaven and earth, with the things contained respectively in them, were made and created by Christ — is the highest rebellion against the light and teachings of God, to disbelieve his divine existence and power.

(2.) Again it is added, that he is “the firstborn of every creature;” which principally respects the new creation, as it is declared: (verse 18:) “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.” 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 accomplishment of these counsels of God by him the apostle declares at large in the ensuing verses. And these things are both 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 nothing in the new creation, or restoration of all things unto his glory, but in him — as he was to be incarnate. Wherefore in his person were laid all the foundation of the counsels of God for the sanctification and salvation of the church. Herein he is glorified, and that in a way unspeakably exceeding all that glory which would have accrued unto him from the first creation, had all things abode in their primitive constitution.

His person, therefore, is the foundation of the church — the 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 accomplished.

Chapter V.

The Person of Christ the great Representative of God and his Will.

What may be known of God, is, — his nature and existence, with the holy counsels of his will. A representation of them unto us is the foundation of all religion, and the means of our conformity unto him — wherein our present duty and future blessedness do consist. 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 being subordinate thereunto, and none of them of the same nature therewithal. The end of the Word itself, is to instruct us in the knowledge of God in Christ. That, therefore, which I shall now demonstrate, is, that in the person and mediation of Christ (which are inseparable, 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 — the other, in that which ensues; wherein we shall manifest how all divine truths do centre in the person of Christ and the consideration of sundry things is necessary unto the explication hereof.

1. God, in his own essence, being, and existence, is absolutely 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 Father, 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 essence of God in the light of glory, yet none pretend unto a possibility of an immediate, full comprehension of it. But, in our 66present state, God is unto us, as he was unto Moses under all the external manifestations of his glory, “in thick darkness:” Exod. xx. 21. All the rational conceptions of the minds of men are swallowed up and lost, when they would exercise themselves directly on that which is absolutely immense, eternal, infinite. When we say it is so, we know not what we say, but only that it is not otherwise. What we deny of God, we know in some measure — but what we affirm we know not; only we declare what we believe and adore. “Neque sensus est ejus, neque phantsia, neque opinio, nec ratio, nec scientia,” says Dionys. De Divin. Nomine, 1. We have no means — no corporeal, no intellectual instrument or power — for the comprehension of him; nor hath any other creature: Ἐπεὶ αὐτὸ ὅπέρ ἐστιν ὁ Θεὸς, οὐ μόνον προφῆται, ἀλλʼ οὐδὲ ἄγγελοι εἶδον, οὔτε ἀρχάνγγελοι· αλλʼ ἐὰν ἐρωτήσῃς αὐτοὺς, ἀκούσῃ περὶ μὲν τῆς οὐσίας οὐδὲν ἀποκρινομένους· δόξα δὲ ἐν ὑψίστοις μόνον ᾄδόντας τῳ Θεῷ· κᾲν παρὰ τῶν Χερουβὶμ ἤ τῶν Σεραφὶμ ἐπιθυμήσῃς τι μαθεῖν, τὸ μυστικὸν τοῦ ἁγιασμοῦ μέλος ἀκούσῃ, καὶ ὅτι πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης αὐτοῦ. — “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 shalt hear nothing of the substance of God, but only hear them say, ‘glory to God in the highest.’ If thou askest the cherubim and seraphim, thou shalt only hear the praise of holiness, ‘The whole earth is full of his glory,’ ” says Chrysostom, on John i. 18. That God is in himself absolutely incomprehensible unto us, is a necessary effect of our infinite distance from him. But as he externally represents himself unto us, and by the notions which are in generated in us by the effects of his properties, are our conceptions of him: Ps. xix. 1; Rom. i. 20. This is declared in the answer given unto that request of Moses: “I beseech thee, show me thy glory:” Exod. xxxiii. 18. Moses had heard a voice speaking unto him, but he that spoke was “in thick darkness” — he saw him not. Glorious evidences he gave of his majestatical presence, but no appearance was made of his essence or person. Hereon Moses desireth, for the full satisfaction of his soul, (as the nearer any one is unto God the more earnest will be his desire after the full fruition of him,) that he might have a sight of his glory — not of that created glory in the tokens of his presence and power which he had beheld, but of the glory of his essence and being. Through a transport of love to God, he would have been in heaven while 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 67my glory pass before thee, and thou shalt see my back parts:” Exod. xxxiii. 18–23, &c. This is all that God would grant, viz., such external representations of himself, in the proclamation of his name, and created appearances of his glory, as we have of a man whose back parts only we behold as he passeth by us. But as to the being of God, and his subsistence in the Trinity of persons, we have no direct intuition into them, much less comprehension of them.

3. It is evident, therefore, that our conceptions of God, and of the glorious properties of his nature, are both ingenerated in us and regulated, under the conduct of divine revelation, by reflections of his glory on other things, and representations of his divine excellencies in the effects of them. So the invisible things of God, even his eternal power and Godhead, are 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 properties of God unto us. They are all finite and limited and so cannot properly represent that which is infinite and immense. And this is the true reason why all worship or religious 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 power of angels! So remote are we from an immediate comprehension of the uncreated glory of God, as that we cannot fully apprehend nor conceive aright the reflection of it on creatures in themselves finite and limited. Hence, they thought of old, when they had seen an angel, that so much of the divine perfections had been manifested unto them that thereon they must die: Judges xiii. 21, 22. Howbeit, they [the angels] come infinitely short of making any complete representation of God; nor is it otherwise with any creature whatever.

4. Mankind seem to have always had a common apprehension that there was need of a nearer and more full representation of God unto them than was made in any of the works of creation or providence. The heavens indeed declared his glory, and the firmament always showed his handy-work — the invisible things of his eternal power and Godhead were continually made known by the things that are made; but men generally miscarried and missed it in the contemplation of them, as the apostle declares, Rom i. For still they were influenced by a common presumption, that there must be a nearer and more evident manifestation of God — that made by the works of creation and providence being not sufficient to guide 68them unto him. But in the pursuit hereof they utterly ruined themselves; they would do what God had not done. By common consent they framed representations of God unto themselves; and were so besotted therein, that they utterly lost the benefit which they might have received by the manifestation of him in the works of the creation, and took up with most foolish imaginations. For whereas they might have learned from thence the being of God, his infinite wisdom, power, and goodness — viz., in the impressions and characters of them on the things that were made — in their own representations of him, they “changed the glory of the invisible God into an image made like unto corruptible man, and to birds, and four-footed beasts, and creeping things:” Rom. i. 23. Wherefore this common presumption — that there was no way to attain a due sense of the Divine Being but by some representation of it — though true in itself, yet, by the craft of Satan, and foolish superstitions of the minds of men, became the occasion of all idolatry and flagitious wickedness in the world. Hence were all those ἐπιφάνειαι, or supposed “illustrious appearances” of their gods, which Satan deluded the Gentiles by; and hence were all the ways which they devised to bring God into human nature, or the likeness of it. Wherefore, in all the revelations that ever God made of himself, his mind and will, he always laid this practice of making representations of him under the most severe interdict and prohibition. And this he did evidently for these two reasons:—

(1.) Because it was a bold and foolish entrenching upon his provisional wisdom in the case. He had taken care that there should be a glorious image and representation of himself, 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 — broke in upon his wisdom and sovereignty, to make some of their own. For this cause was God so provoked, that he gave them up to such stupid blindness, that in those things wherein they thought to show themselves wise, and to bring God nearer unto them, they became contemptibly foolish — abased their nature, and all the noble faculties of their minds unto hell, and departed unto the utmost distance from God, whom they sought to bring near unto them.

(2.) Because nothing that can fall into the invention or imagination of men could make any other but false representations of 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 — 69though not of his being — in the visible institutions of his worship. But all men’s inventions to this end, which are neither divine works of nature, nor divine institutions of worship, are all but false representations of God, and therefore accursed by him.

Wherefore it is granted, that God hath placed many characters of his divine excellencies upon his works of creation and providence — many [characters] of his glorious presence upon the tabernacle and temple of old — but none of these things ever did or could give such a representation of him as wherein the souls of men might fully acquiesce, or obtain such conceptions of him as might enable them to 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 nature and properties, without any exemplification or real representation of them, was not sufficient unto the end of God in the manifestation of himself. This is done in the Scripture. But the whole Scripture is built on this foundation, or proceeds on this supposition — that there is a real representation of the divine 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 consideration of the infinite distance between the divine nature and their own, which allowed of no measures between them — so, as unto the event, God himself hath declared that, in his own way, such a representation was needful — unto that end of the manifestation of himself which he designed. For —

6. All this is done in the person of Christ. He is the complete image and perfect representation of the Divine Being and excellencies. I do not speak of it absolutely, but as God proposeth himself as the object of our faith, trust, and obedience. Hence it is God, as the Father, who is so peculiarly represented in him and by him; as he says: “He that hath seen me hath seen the Father:” John xiv. 9.

Unto such a representation two things are required:— (1.) That all the properties of the divine nature — the knowledge whereof is necessary unto our present obedience and future blessedness — be 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.

70In the person of Christ we consider both the constitution of it in the union of his natures, and the respect of it unto his work of mediation, which was the end of that constitution. And —

(1.) Therein, as so considered, is there a blessed representation made unto us of all the holy properties of the nature of God — of his wisdom, his power, his goodness, grace, and love, his righteousness, truth, and holiness, his mercy and patience. As this is affirmed concerning them all in general, or the glory of God in them, which is seen and known only in the face of Christ, so it were easy to manifest the same concerning every one of them in particular, by express testimonies of Scripture. But I shall at present confine myself unto the proofs of the whole assertion which do ensue.

(2.) There is, therein, the most incomprehensible approach of the divine nature made unto ours, such as all the imaginations 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 cognition unto God thereby, with the union which believers obtain with him thereon — being one in the Father and the Son, as the Father is in the Son, and the Son in the Father, (John xvii. 20, 21,) — there is the nearest approach of the Divine Being unto 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.

“He is the image of the invisible God:” Col. i. 15. This title or property of “invisible,” the apostle here gives unto God, to show what need there was of an image or representation of him unto us, as well as of one in whom he would declare the counsels of his will. For he intends not only the absolute invisibility of his essence, but his being unknown unto us in himself. Wherefore, (as was before observed,) mankind was generally prone to make visible representations of this invisible God, that, in them, they might contemplate on him and have him present with them, as they foolishly imagined. Unto the craft of Satan abusing this inclination of mankind, idolatry owes its original and progress in the world: howbeit, necessary it was that this invisible God should be so represented unto us by 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 71of 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 God, honoureth not the Father:” John v. 23.

This image, therefore, is the person of Christ; “he is the image of the invisible God.” This, in the first place, respects the divine person absolutely, as he is the essential image of the Father: which must briefly be declared.

1. The Son is sometimes said to be ἐν Πατρὶ, “in the Father,” and the Father in the Son: “Believest thou not that I am in the Father, and the Father in me?” John xiv. 10. This is from the unity or 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 ἐν Πατρὶ, “in the Father,” in the unity of the same essence; but also πρὸς τὸν Πατέρα or Θεὸν, “with the Father,” or “with God,” in the distinction of his person: “The Word was with God, and the Word was God:” John i. 1. “The Word was God,” in the unity of the divine essence — and “the Word was with God,” in its distinct personal subsistence. “The Word” — that is, the person of the Son, as distinct from the Father — “was with God,” or the Father. And in this respect he is the essential image of the Father, as he is called in this place, and Heb. i. 3; and that because he partakes of all the same divine properties with the Father.

But although the Father, on the other side, be partaker of all the essential divine properties of the Son, yet is not he said to be the image of the Son. For this property of an image respects not the things themselves, but the manner of the participation of them. Now the Son receives all from the Father, and the Father nothing from the Son. Whatever belongs unto the person of the Son, as the person of the Son, he receives it all from the Father by eternal generation: “For as the Father hath life in himself, so hath he given unto the Son to have life in himself:” John v. 26. He is therefore the essential image of the Father, because all the properties of the 72divine nature are communicated unto him together with personality — from the Father.

3. In his incarnation, the Son was made the representative image of God unto us — as he was, in his person, the essential image of the Father, by eternal generation. The invisible God — whose nature and divine excellencies our understandings can make no approach unto — doth in him represent, exhibit, or make present unto our faith and spiritual sense, both himself and all the glorious excellencies of his nature.

Wherefore our Lord Jesus Christ, the Son of God, may be considered three ways.

1. Merely with respect unto his divine nature. This is one 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 blindness and ignorance, that they had neither heard the voice of God at any time, nor seen his shape: John v. 37. And in opposition hereunto he tells his disciples, that they had known the Father, and seen him: chap. xiv. 7. And the reason he gives thereof is, because they that knew him, knew the Father also. And when one of his disciples, not yet sufficiently instructed in this mystery, replied, “Lord, show us the Father, and it sufficeth us,” (verse 8,) his answer is, “Have I been so long time with you, and yet hast thou not known me? he that hath seen me hath seen the Father:” verse 9.

Three things are required unto the justification of this assertion.

1. That the Father and he be of the same nature, have the same essence and being. For otherwise it would not follow that he who had seen him had seen the Father also. This ground of it he declares in the next verse: “The Father is in me, and I am in the Father” namely, because they were one in nature and essence. For the divine nature being simply the same in them all, the divine persons are in each other, by virtue of the oneness of that nature.

2. That he be distinct from him. For otherwise there cannot be a seeing of the Father by the seeing of him. He is seen in the Son 73as represented by him — as his image — the Word — the Son of the Father, as he was with God. The unity of nature and the distinction of persons is the ground of that assertion of our Saviour: “He that hath seen me, hath seen the Father also.”

3. But, moreover, the Lord Christ hath a respect herein unto himself, in his entire person as he was incarnate, and therein unto the discharge of his mediatory work. “Have I been so long time with you, and hast thou not known me?” Whilst he was with them, dwelt among them, conversed with them, he was the great representative of the glory of God unto them. And, notwithstanding this particular mistake, they did then see his glory, “the glory of the only-begotten of the Father:” John i. 14. And in him was manifested the glory of the Father. He “is the image of the invisible God.” In him God was, in him he dwelt, in him is he known, in him is he worshipped according unto his own will, in him is there a nearer approach made unto us by the divine 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 contemplate and adore, all his divine perfections.

The same truth is testified unto, Heb. i. 3. God spoke 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 “upholdeth 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 sat down at the right hand of the majesty on high;” that is, in his whole person. Herein he is ἀπαύγασμα τῆς δόξης, the effulgency, the resplendency of divine glory, that wherein the divine glory shines forth in an evident manifestation of itself unto us. And as a farther explication of the same mystery, it is added, that he is the character or “express image” of the person of the Father. Such an impression of all the glorious properties of God is on him, as that thereby they become legible unto all them that believe.

So the same apostle affirms again that he is the “image of God,” 2 Cor. iv. 4; in what sense, and unto what end, he declares, verse 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 74is 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 — ἐν προσώπῳ τοῦ Χριστοῦ; for in him that glory is represented unto us.

This was the testimony which the apostles gave concerning him, when he dwelt among them in the days of his flesh. They saw “his glory, the glory as of the only-begotten of the Father, full of grace and truth:” John i. 14. The divine glory was manifest in him, and in him they saw the glory of the Father. So the same apostle witnesses again, who recorded this testimony: “For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life which was with the Father, and was manifested unto us:” 1 John i. 2. In the Son incarnate, that eternal life which was originally in and with the Father was manifest unto us.

It may be said, that the Scripture itself is sufficient for this end of the declaration of God unto us, so that there is no need of any other representation of him; and [that] these things serve only to turn the minds of men from learning the mind and will of God therein, to seek for all in the person of Christ. But the true end of proposing these things is, to draw men unto the 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 λόγος τοῦ Θεοῦ — “the word of God;” howbeit it is not λόγος οὐσιώδης, the internal, essential Word of God — but λόγος προφορικὸς, 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 unto us, without which we can know nothing 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 evident representation of God in his person and mediation unto us: Gal. iii. 1. Wherefore three things are herein to be considered.

1. “Objectum reale et formale fidei” — “the real, formal object of our faith in this matter. This is the person of Christ, the Son of God incarnate, the representative image of the glory of God unto us; as in the testimonies insisted on.

2. “Medium revelans”, or “lumen deferens” — the means of its revelation, or the objective light whereby the perception and knowledge of it is conveyed unto our minds. This is the gospel; compared unto a glass because of the prospect which we have of the 75image of God therein: 2 Cor. iii. 18. But without it — by any other means, and not by it — we can behold nothing of this image of God.

3. “Lumen præparans, 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 imaginations of men is proportionally 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 representation should be made of God unto us, wherein we might contemplate the glorious excellencies of his nature, and he might draw nigh unto us, and be present with us. This, therefore, men attempted to effect and accomplish; and this God alone hath performed, and could so do. And their several ways for this end are herein manifest. As the way whereby God hath done it is the principal exaltation of his infinite wisdom and goodness, (as shall be immediately more fully declared,) so the way whereby men attempted it was the highest instance of wickedness and folly. It is, as we have declared, in Christ alone that God hath done it. And that therein he hath exalted and manifested the riches, the treasures of his infinite wisdom and goodness, is that which the Gospel, the Spirit, and the church, do give testimony unto. A more glorious effect of divine wisdom and goodness, a more illustrious manifestation of them, there never was, nor ever shall be, than in the finding out and constitution of this way of the representation of God unto us. The ways of men, for the same end, were so far from giving a right representation 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 representation of God unto 76us — that is, in idolatry, the worst and vilest of evils: so Ps. cxv. 4–8; Isa. xliv.; Rev. ix. 19, 20, &c. This pride and folly of men was that which lost all knowledge of God in the world, and all obedience unto him. The ten commandments are but a transcript of the light and law of nature. The first of these required that God — the only true God — the Creator and Governor of all — should be acknowledged, worshipped, believed in, and obeyed. And the second was, that we should not make unto ourselves any image or representation of him. Whatever he would do himself, yet he strictly forbade that we should make any such unto ourselves. And here began the apostasy of the world from God. They did not absolutely reject him, and so cast off the first fundamental precept of the law of nature — but they submitted not unto his wisdom and authority in the next, which was evidently educed from it. They would make images and representations of him unto themselves; and by this invention of their own, they first dishonoured him, and then forsook him, giving themselves up unto the rule and service of the devil. Wherefore, as the way that God in infinite wisdom found out for the representation of himself unto us, was the only means of recovery from the first apostasy — the way found out by men, unto the same end, was the great means of casting the generality of mankind unto the farthest degree of a new apostasy from God whereof our nature is capable. And of the same kind will all our contrivances be found to be — in what belongs unto his worship and glory — though, unto us, they may appear both pious and necessary. This, therefore, should lead us into a continual admiration of the wisdom and grace of God, with a due sense of our own vileness and baseness by nature. For we are in nothing better or wiser than they who fell into the utmost folly and wickedness, in their designs for the highest end, or the representation of God unto us. The more we dwell on such considerations, the more fear and reverence of God, with faith, trust, and delight in him, will be increased — as also humility in ourselves, with a sense of divine grace and love.

2. There is a peculiar ground of the spiritual efficacy of this representation of God. The revelations that he hath made of himself, and of the glorious properties of his nature, in the works of creation and providence, are, in themselves, clear, plain, and manifest: Ps. xix. 1, 2; Rom. i. 19, 20. Those which are made in Christ are sublime and mysterious. Howbeit, the knowledge we have of him as he is represented unto us in Christ is far more clear, certain, steady, effectual and operative, than any we can attain in and by all other ways of revelation. The reason hereof is, not only because there is a 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 77by 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 conduct, but that of reason — they do not, they cannot, really behold the glory of God in the face of Jesus Christ; nor hath the revelation of it any efficacy upon their souls. The manifestation of him in the light of nature, by the works of creation and providence, is suited unto their reason, and doth affect it: for that [manifestation] which is made in Christ, they say of it, as the Israelites did of manna, that came down from heaven, “What is it?” we know not the meaning of it. For it is made unto faith alone, and all men have not faith. And where God shines into the heart, by that faith which is of divine operation — there, with “open face, we behold the glory of God, as in a glass;” or have the knowledge of the glory of God in the face of Jesus Christ. There is not the meanest believer, but — in the real exercise of faith in Christ — hath more glorious apprehensions of God, his wisdom, goodness, and grace, of all his glorious excellencies, than the most learned and wise in the world can attain unto, in the exercise of reason on the proper objects of it. So are these things opposed by the apostle, 1 Cor. i. Wherefore, faith in Christ is the only means of the true knowledge of God; and the discoveries which are made of him and his excellencies thereby are those alone which are effectual to conform us 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 affect them, it produceth no blessed effects in them. Some sense they have of the power of God in the works of creation and providence, in his rule and government, and in the workings of natural conscience. Beyond these, they have no real sense of him. The reason is, because they have not faith — whereby alone the representation that is made of God in Christ, and declared in the gospel, is made effectual unto the souls of men. Wherefore —

3. It is the highest degeneracy from the mystery of the Christian religion, for men to satisfy themselves in natural discoveries of the Divine Being and excellencies, without an acquaintance with that perfect declaration and representation of them which is made in the person of Christ, as he is revealed and declared in the Gospel. It is confessed that there may be good use made of the evidence which 78reason gives or takes from its own innate principles — with the consideration of the external works of divine wisdom and power — concerning the being and rule of God. But to rest herein — to esteem it the best and most perfective knowledge of God that we can attain — not to rise up unto the more full, perfect, and evident manifestation of himself that he hath made in Christ — is a declaration of our unbelief, and a virtual renunciation of the Gospel. This is the spring of that declension unto a mere natural religion which discovers itself in many, and usually ends in the express denial of the divine person of Christ. For when the proper use of it is despised, on what grounds can the notion of it be long retained? But a supposition of his divine person is the foundation 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 heavens, 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, 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 woeful 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, we like 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 knowledge of him is so barren and fruitless in the world, as it manifests itself to be. It were easy to produce, yea, endless to number the testimonies that might be produced out of heathen writers, given unto the being and existence of God, his authority, monarchy, and rule; yet what were the effects of that knowledge which they had? Besides that wretched idolatry wherein they were all immersed, as the apostle declares, Rom. i., it rescued them from no kind of wickedness and 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 they — not knowing him in Christ, and having lost all sense and apprehension of those representations 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 79of old, so it, yet continueth to be; “they profess that they know God, but in works they deny him, being abominable and disobedient, and to every good work reprobate:” Tit. i. 16. So is it among many that are called Christians at this day in the world: great pretence there is unto the knowledge of God — yet did flagitious sins and wickedness scarce ever more abound among the heathens themselves. It is the knowledge of “God in Christ” alone that is effectually powerful to work the souls of men into a conformity unto him. Those alone who behold the glory of God in the face of Jesus Christ are changed into the same image, from glory to glory.

Chapter VI.

The Person of Christ the great Repository of Sacred Truth — Its Relation thereunto.

Divine supernatural truth is called by the apostle, “The truth which is after godliness:” Tit. i. 1. Whereas, therefore, the person of Christ is the great mystery of godliness, we must, in the next place, inquire — What is the relation of spiritual supernatural truth thereunto? And this I shall do, in pursuit of what was proposed in the foregoing chapter, viz., 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 declaratively. The first is God himself, the other is 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 in himself he is the essential image of the Father, and as incarnate the representative image of him unto us — hath been declared.

Secondly, The counsels of God are the next spring and cause — as also the subject-matter or substance — of all truth that is so declaratively. Divine truth is “the declaration of the counsel 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 depend on their relation unto him. He is the centre and circumference of all the lines of truth — that is, which is divine, spiritual, and supernatural. And the beauty of it is presented unto us only in his face or person. We see it not, we know it not, but 80as God shines into our hearts to give us the knowledge of it therein: 2 Cor. iv. 6.

So he testifieth of himself, “I am the truth:” John xiv. 6. He is so essentially — as he is one with the Father, the God of truth: Deut. xxxii. 4. He is so efficiently — as by him alone it is fully and effectually declared; for “no man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him:” John i. 18. He is so substantially — in opposition unto the types and shadows of the Old Testament; for in him dwelt “the fulness of the godhead bodily:” Col. ii. 9. “The body is of Christ:” verse 17. He is so subjectively — for all divine truth, relating to the saving knowledge of God, is treasured up in him. “In him are hid all the treasures of wisdom and knowledge:” verse 3. That is, the wisdom and knowledge of God — in his counsels concerning the vocation, sanctification, and salvation, of the church — concerning which the apostle falls into that holy admiration, “O the depth of the riches both of the wisdom and knowledge of God!” Rom. xi. 33. And they are called “treasures” on a twofold account, both mentioned together by the Psalmist. “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 therefore also called “unsearchable riches:” Eph. iii. 8. These precious, unsearchable treasures of the wisdom and knowledge of God — that is, all divine supernatural truths — are hid, or safely deposited, in Christ — in and from whom alone they are to be learned and received.

So 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 by the knowledge of Him: John viii. 19; xvii. 3; 2 Cor. ii. 14; iv. 5, 6; Eph. i. 17; Phil. iii. 8, 10; 1 John i. 1, 2; ii. 4, 13, 14; v. 20; 2 Pet. ii. 20.

Setting aside what we have discoursed and proved before — concerning the laying of the foundation of all the counsels of God in the person of Christ, and the representation of them in the ineffable constitution thereof — I shall give some few instances of this relation of all supernatural truths unto him — manifesting that we cannot learn them, nor know them, but with a due respect thereunto.

1. There are two things wherein the glory of 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 81men:” John i. 4. He is “the true Light, which lighteth every man that cometh into the world:” verse 9. Wherefore, as truth is the only means of illumination, so it cannot communicate any light unto the mind, but only as it is a 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 only reason hereof is, because they know not, because they reject, the relation of them unto Christ — without which they are deprived of all enlightening power.

(2.) Efficacy or power is the second property of divine truth. And the end of this efficacy is to make us like unto God: Eph. iv. 20–24. The mortification of sin, the renovation of our natures, the sanctification of our minds, hearts, and affections, the consolation of our souls, with their edification in all the parts of the life of God, and the like, are the things that God hath designed to effect by his truth; (John xvii. 17;) whence it is able to “build us up, and give us an inheritance among all them that are sanctified:” Acts xx. 32. But it is from their relation unto the person of Christ that they have any thing of this power and efficacy. For they have it no otherwise but as they are conveyances of his grace unto the souls of men. So 1 John i. 1, 2.

Wherefore, as professors of the truth, if separated from Christ as unto real union, are withering branches — so truths professed, if doctrinally separated from him, or their respect unto him, have no living power or efficacy in the souls of men. When Christ is formed in 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 82the fountain — they quickly dry up or become a noisome puddle; or as a beam interrupted from its continuity unto the sun — it is immediately deprived of light.

2. All divine spiritual truths are declarative, either of the grace and love of God unto us, or [of] our duty, obedience, and gratitude unto him. But, as unto these things, Christ is all and in all; we can have no due apprehensions of the love and grace of God, 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, they, as they are written in the Word, are but a dead letter, and that of such a character as is illegible unto us, as unto any real discovery of the grace and love of God. And as unto those of the other sort, which are instructive unto us in our duty, obedience, and gratitude — we cannot come unto a practical compliance with 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 who doeth it: John vii. 17. There is not, therefore, any one text of Scripture which presseth our duty unto God, that we can so understand as to perform that duty in an acceptable manner, without an actual regard unto Christ, from whom alone we receive ability for the performance of it, and in or through whom alone it is accepted with God.

3. All the evidence of divine spiritual truth, and all the foundation of our real interest in the things whereof it is a declaration — as to benefit, advantage, and comfort — depend on their relation unto Christ. We may take an instance in one article of divine truth, which seems to be most disengaged from any such relation, namely, the resurrection of the dead. But there is no man who rightly believes or comprehends this truth, who doth it not upon the evidence given unto it, and example of it, in the person of Christ rising from the dead. Nor can any man have a comfortable expectation or faith of an especial interest in a blessed resurrection, (which is our whole concern in that truth, Phil. iii. 11,) but by virtue of a mystical union unto him, as the head of the church that shall be raised unto glory. Both these the apostle inserts upon at large, 1 Cor. xv. So is it with all other truths whatever.

Wherefore, all divine supernatural truths revealed in the Scripture, being nothing but the declaration of these counsels of God, whose foundation was laid in the person of Christ; and whereas they are all 83of them expressive of the love, wisdom, goodness, and grace of God unto us, or instructive in our obedience and duty to him — all the actings of God towards us, and all ours towards him, being in and through him alone; and whereas all the life and power of these truths, all their beauty, symmetry, and harmony in their union and 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 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 meaning. This being removed — the truth, in all other articles of religion, immediately falls to the ground. An instance hereof we have in the Socinians. For, although they retain the common notions of the unity and existence of the divine nature, which are indelibly fixed on the minds of men, yet is there no one truth that belongs peculiarly unto the 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, verse 10. They “speak evil of those things which they know not: and what they know naturally, as brute beasts, in those things 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 [reject] whatever we are taught of the depravation of our natures by the fall, of the renovation of them by the Holy Ghost; and unto all other articles of our faith do they offer violence, to corrupt them. The beginning of their transgression or apostasy, is in a disbelief of the divine person of Christ. That being rejected, all other sacred truths are removed from their basis and centre, [from] that which gives them their unity and harmony. Hereon they fluctuate up and down in the minds of men, and, appearing unto them under various deceiving colours, are easily misapprehended or disbelieved. Yea, there can no direct, proper representation 84be 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 contribute as much unto the deformity and ruin of the whole, as it did before unto its beauty and consistency. So is it with every doctrine — so is it with the whole system of evangelical truths. Take the person of Christ out of them, dissolve their harmony in relation thereunto — whereby we no longer hold the Head in the faith and profession of them — and the minds of men cannot deliver them from an irreconcilable difference among themselves. Hereon some of them are immediately rejected, and some of them corrupted; for they lose their native light and beauty. They will neither agree nor consist any where but in Christ. Hence it is that no instance can be given of any, who, from the original of the 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 concerning the holy Trinity, the eternal counsels of God, the efficacy of the mediation of Christ, his satisfaction and merit, the way which we own of the sanctification, 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, ofttimes, 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 abused, if they are not improved to form Christ in the soul, and transform the whole person into his likeness and image. This they will not effect where their relation unto him is not understood — where they are not received and learned as a revelation of him, with the mystery of the will and wisdom of God in him. For whereas he is our life, and in our living unto God we do not so much live as he liveth in us, and the life 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 men have notions of evangelical 85truths, but know not Christ in them — whatever they profess, when they come really to examine themselves, they will find them of no use unto them, but that all things between God and their souls are stated on natural light and common presumptions.

Chapter VII.

Power and Efficacy Communicated unto the Office of Christ, for the Salvation of the Church, from his Person.

It is by the exercise and discharge of the office of Christ — as the king, priest, and prophet of the church — that we are redeemed, sanctified, and saved. Thereby doth he immediately communicate all Gospel benefits unto us — give 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 discharge, should have such a power and efficacy, with respect unto their supernatural and eternal ends; for the things which depend upon them, which are effected by them, are all the principal means of the glory of God, and the only concernments of the souls of men. And this, I say, is his holy, mysterious person; from thence alone all power and efficacy is derived, and transfused into his offices, and into all that is due in the discharge of them.

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, viz., 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 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, was present with them in their work, and accepted of their duties; yet by none of them, nor by all of them together, was 86the church supernaturally enlightened, internally ruled, or eternally saved: nor could it so be. Some of them — as Moses in particular — had as much power, and as great a presence of God with him, as any mere man could be made partaker of; yet was he not, in his ministry, the saviour of the church — nor could he be so any otherwise than typically and temporally. The ministry of them all was subservient unto that end which, by its own power, it could not attain.

It is evident, therefore, that the redemption and salvation of the church do not depend merely on this — that God hath given one to be the king, priest, and prophet of the church, by the 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, 7.

This must be declared.

Two things were required, in general, unto the person of Christ, that his offices might be effectual unto the salvation of the church, and without which they could not so have been. And they are 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.

I. The first of these is, that he should have a nature provided for him, which originally was not his own. For in his divine 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 an 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 with respect immediately unto the angels; and, therefore, he took not their nature on him. Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται — “He took not the nature of angels unto him;” (Heb. ii. 16;) because he was not to be a mediator for them, a saviour unto them. Those of them who had sinned were left unto everlasting ruin; and those who retained their original righteousness needed no redemption. But God prepared a body for him — that is, a human nature: Heb. x. 5. The promise hereof — viz., that 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”. For because the children were partakers of flesh and blood, “he also himself took part of the same:” Heb. ii. 14. For “in all things it behoved him to be made like unto his brethren, 87that he might be a merciful and faithful high priest in things pertaining to God:” verse 17. And this was absolutely necessary unto the discharge of his offices, on the twofold account before mentioned. For —

(1.) Those acts of his offices, whereon the sanctification and salvation of the church do principally depend, could not be performed but in and by that nature. Therein alone could he yield obedience unto the law, that it might be fulfilled in us — without which we could not stand in judgment before God. See Rom. 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 participation of the benefits of his mediation, do depend. For hereby he became our göel — the next of kin — unto whom belonged the right of redemptions 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 exposition of that chapter, and therein declared both the necessity and benefit of the cognation between the church and its High Priest, I shall not here 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 benefit — 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 respect unto his offices. But —

II. There was yet more required thereunto, or to render his offices effectual unto their proper ends. Not one of them could have been so, had he been no more than a man — had he had no nature but ours. This I shall particularly demonstrate, considering them in their usual distribution — unto the glory of his divine person, and our own edification in believing.

(1.) He could not have been the great and singular prophet of the church, had he been a man only, though ever so excellent and glorious; and that for these three reasons:—

[1.] He was to be the prophet of the whole catholic church; that is, of all the elect of God, of all that shall be saved in all ages and places, from the beginning of the world unto the end thereof. He had a personal ministry for the instruction of the church, whilst he was on the earth; but his prophetical office was not confined thereunto. 88For 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 —

1^st, I take it for granted that, from the beginning, from the giving of the first promise, the Son of God did, in an especial manner, undertake the care of the church — as unto all the ends of the wisdom, will, and grace of God; and I take it for granted here, because I have proved it at large elsewhere. It evidently followeth on the eternal compact between the Father and him unto this end. In the work which belonged hereunto — that which concerned its instruction in the will of God, its saving illumination and spiritual wisdom, is of such importance, as that, without it, none can be partaker of any other blessings whatever. In this instruction and illumination consists the discharge of the prophetical office of Christ.

2^dly, 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 eternal generation, which consists in one individual eternal act of the Father; but it is the egress, the exercise of his power and care for the church, that is so expressed. These were from the beginning the first foundation of the church, in answer unto his everlasting counsels, Zech ii. 8, 9, “Thus saith the Lord of hosts, After the glory hath he sent me unto the nations which spoiled you;” and “I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of hosts hath sent me.” He who is sent calleth himself “The Lord of hosts,” and affirms that he will destroy the nations by the shaking of his hand; who can be no other but God himself. That is, it was the Son of God, who was to be incarnate, as is declared in the next words: “Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee; and thou shalt know that the Lord of hosts hath sent me unto thee,” verses 10, 11. He promiseth that he will dwell in the midst of the people; which was accomplished when “the Word was made flesh, and dwelt among us,” John i. 14; which was the time of the calling of the Gentiles, when many nations were to be joined unto the Lord; and those that were so called were to be his people: “They shall be my people.” And yet in all this he was sent by the Lord of hosts: “Thou shalt know that the Lord of hosts hath sent me unto thee.” Wherefore, 89with respect unto his susception of his offices towards the church, the Lord of hosts in the person of the Son is said to be sent by the Lord of hosts; that is, in the person of the Father. So was he the prophet of the church even before his incarnation, sent or designed by the Father to instruct it — to communicate spiritual and saving light unto it. So he testified concerning himself unto the Jews, “Before Abraham was, I am,” John viii. 58. Which, as it invincibly proves his eternal pre-existence unto his incarnation, so it is not only intended. He was so before Abraham, as that the care of the church was then and always from the beginning on him. And he discharged this office four ways:—

(1^st,) 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 prospect of, his future incarnation.

(2^dly,) By the ministry of angels upon his undertaking to be the mediator for the church with God, the angels were in a peculiar manner put into dependence on him, even as he 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 firstborn of every creature,” Col. i. 15, the Lord and proprietor of them. Hence the whole ministry of angels was subordinate unto him; and whatever instruction was thereby given unto the church in the mind and will of God, it was immediately from him, as the great prophet of the church.

(3^dly,) By sending his Holy Spirit to inspire, act, and guide the prophets, by whom God would reveal himself. God spoke unto them by the “mouth of his holy prophets, which have been since the world began,” Luke i. 70. But it was the Spirit of Christ that was in them that spoke by them, that revealed the things which concerned the redemption and salvation of the church, 1 Peter i. 11, 12. And by this Spirit he himself preached unto those that were disobedient in the days of Noah, who are now in prison for their disobedience, 901 Peter iii. 19, 20. For he was so the prophet of the church always as to tender manifold instructions unto the perishing, unbelieving world. Hence is he said to lighten “every man that cometh into the world,” John i. 9, by one way or other communicating to them some notices of God and his will; for his light shineth in, or irradiates darkness itself — that darkness which is come on the minds of men by sin — though the “darkness comprehend it not,” verse 5.

(4^thly,) By the ministry of holy men, acted and moved by his Spirit. So he gave forth the word that was written for an everlasting rule of faith and obedience unto the church.

Thus were the office and work of instructing and illuminating of the church on his hand alone from the beginning, and thus were they by him discharged. This was not a work for him who was no more but a man. His human nature had no existence until the fulness of time, the latter days, and therefore could effect or operate nothing before. And whereas the apostle distinguisheth between the speaking of God in the Son and his speaking in the prophets, opposing the one to the other, (Heb. i. 1, 2,) he doth it with respect unto his personal ministry unto the Church of the Jews, and not with respect unto his being the peculiar fountain of life and light unto the whole church in all ages.

It is true, we have under the Gospel many unspeakable 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 given out the knowledge 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 anymore? If they shall say that he is so by his Spirit, his Word, and the ministry which he hath ordained; I say, so was he the prophet of the church before his incarnation also. To confine the offices of Christ, as unto their virtue, power and efficacy, unto the times of the Gospel only, is utterly to evacuate the first promise, with the covenant of 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 incarnation.

91[2.] The full comprehension of the mind and will of God, of the whole divine counsel concerning his glory in the sanctification and salvation of the church, could not at once reside in the mind of any mere creature. Yet was this necessary unto him who was to be the prophet of the church; that is, the fountain of truth, life, and knowledge unto it. Hence is his name “Wonderful, Counsellor,” as he who was participant of all the eternal counsels of God; whereon in him as incarnate all the treasures of divine wisdom and knowledge were hid, Col. ii. 3. In him this could be alone, in whom was life, and “the life was the light of men,” John i. 4. God did reveal his 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 it, but as they were able to communicate it. The whole of the divine counsels could not be comprehended, and so not declared, by any of them. Hence the angels themselves — notwithstanding their residence in the presence of God, beholding his face, and all the glorious messages wherein they were employed — learned more of his mind after the personal ministry of Christ, and the revelation of the mysteries of his counsel therein, than ever they knew before, Eph. iii. 8, 9, 11; 1 Peter i. 12. And on the account of their imperfection in the comprehension of his counsels, it is said that “he charged his angels with folly,” Job iv. 18. And the best of the prophets not only received divine truth by parcel, but comprehended not the depths of the revelations made unto them, 1 Peter i. 11, 12.

To this purpose is that divine testimony, John i. 18, “No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him.” It is of all the prophets concerning whom it is affirmed, that no man hath seen God at any time. So is it evident in the antithesis between Moses the principal of them, and the Lord Christ, in the verse foregoing: “For the law was given by Moses, but grace and truth came by Jesus Christ.” Wherefore no man, no other man or prophet whatever hath seen God at any time; that is, had a perfect comprehension of his counsels, his mind and will, as they were to be declared unto the church. This is the privilege of the only-begotten Son, who is in the bosom of the Father; not only as being his eternal delight and love, but also as one acquainted with all his secret counsels — as his fellow and participant of all his bosom thoughts.

He says that “all that ever came before him were thieves and robbers, but the sheep did not hear them,” John x. 8. This some of old impiously applied unto the prophets of the Old Testament; whereas he intended it only of those false prophets who pretended of themselves that they, any of them, were the Messiah, the great 92Shepherd of the sheep, whom his elect sheep would not attend unto. But it is true that all who went before him, neither separately nor jointly, had the knowledge of God, so as to declare him fully unto the church.

It is the most fond and wicked imagination of the Socinians, invented to countenance their disbelief and hatred of his divine person, that during the time of his flesh he was taken up into heaven, and there taught the doctrine of the Gospel, as Mohammed feigned concerning himself and his Alkoran. The reason and foundation of his perfect knowledge of God was, his being the only-begotten Son in the bosom of the Father, and not a fictitious rapture of his human nature.

To this purpose have we his own testimony, John iii. 13, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.” The matter whereof he treats is the revelation of heavenly things. For, finding Nicodemus slow in the understanding of the doctrine and necessity of regeneration, which yet was plain and evident in 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 I tell you of heavenly things?” if I declare unto you the deep counsels of the will of God above, verse 12. But hereon a question might arise, how he should himself come to the knowledge of these heavenly things whereof they had never heard before, and which no other man could tell them of, especially considering what he had said before, verse 11, “We speak that we do know, and testify that we have seen.” Hereof he gives an account in these words. Wherefore the ascending 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 incarnation, whereby he became the Son of man; and he is and was then in heaven in the essence and glory of his divine nature. This is the full of what we assert. In the knowledge and revelation of heavenly mysteries, unto the calling, sanctification, and salvation of the church, doth the prophetical office of Christ consist. This he positively affirms could not otherwise be, but that he who came down from heaven was also at the same instant in heaven. This is that glorious 93person whereof we speak. He who, being always in heaven in the glory and essence of his divine nature, came down from heaven, not locally, by a mutation of his residence, but by dispensation in the assumption of our nature into personal union with himself — he alone is meet and able to be the prophet of the church in the revelation of the heavenly mysteries of the counsels of the will of God. In him alone were “hid all the treasures of wisdom and knowledge,” Col. ii. 3, because in him alone “dwelt the fulness of the Godhead bodily,” verse 9.

I do not hereby ascribe the infusion of omniscience, of infinite understanding, wisdom, and knowledge, into the human nature of Christ. It was and is a creature, finite and limited, nor is a capable subject of properties absolutely infinite and immense. Filled it was with light and wisdom to the utmost capacity of a creature; but it was so, not by being changed into a divine nature or essence, but by the communication of the Spirit unto it without measure. The Spirit of the Lord did rest upon him, the spirit of wisdom and understanding, the spirit of 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 fullness 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 counsels of God. Here lies the safety, the security, the glory of the church. How deplorable is the darkness of mankind, in their ignorance of God and heavenly things! In what ways of vanity and misery have the generality of them wandered ever since our first apostasy from God! Nothing but hell is more full of horror and confusion than the minds and ways of men destitute of heavenly light. How miserably did those among them who boasted themselves to be wise, wax foolish in their imaginations! How woefully 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 compassionate, did from the beginning give some relief in this woeful 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 94Sun of Righteousness alone that dispelled the darkness that was on the earth, the thick darkness that was on the people, bringing life and immortality to light by the Gospel. The divine person of the Son of God, in whom were hid all the treasures of wisdom and knowledge, who is in the bosom of the Father, hath now made known all things unto the church, giving us the perfect idea and certainty of all sacred truth, and the full assurance of things invisible and eternal.

Three things are necessary, that we may have the benefit and comfort of divine light or truth — 1^st, The fulness of its revelation; 2^dly, The infallibility of it; and, 3^dly, The authority from whence it doth proceed. If either of these be wanting, we cannot attain unto stability and assurance in the faith of it, or obedience unto it.

1^st, Full it must be, to free us from all attempt 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.

2^dly, And it must be infallible also. For this divine truth whereof we treat, being concerning things unseen — heavenly, eternal mysteries, transcending the reach of human reason — nothing but the absolute infallibility of the revealer can bring the mind of man to assurance and acquiescency. And whereas the same truth enjoins unto us duties, many of them contrary unto our inclinations and cross unto our several interests — the great guides of corrupted nature — the revelation of it must proceed from sovereign authority, that the will may comply with the mind in the embracement of it. All these are absolutely secured in the divine person of the great prophet of the church. His infinite wisdom, his infinite goodness, his essential veracity, his sovereign authority over all, give the highest assurance whereof a created understanding is capable, that nothing is detained from us — that there is no possibility of error or mistake in what is declared unto us, nor any pretence left of declining obedience unto the commands of the truth that we do receive. This gives the soul assured rest and peace in the belief of things which “eye hath not seen, nor ear heard, nor can enter into the heart of man to conceive.” Upon the assurance of this truth alone can it with joy prefer things invisible and eternal above all present satisfactions and desires. In the persuasion hereof can it forego the best of present enjoyments, and undergo the worst of present evils; namely, in the experience of its present efficacy, and choice of that future recompense which it doth secure. And he believes not the Gospel unto his own advantage, or 95the glory of God, whose faith rests not in the divine person of Jesus Christ, the great prophet of the church. And he who there finds rest unto his soul, dares not admit of any copartners with him as to instruction in the mind of God.

3^dly, It was requisite unto the office of this great prophet of the church, and the discharge thereof, that he should have power and authority to send the Holy Spirit to make his revelations of divine truth effectual unto the minds of men. For the church which he was to instruct, was not only in darkness, by reason of ignorance and want of objective light or divine revelations, but was incapacitated to receive 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 external 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 suppose 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 experience 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 acknowledgment of the truth can be wrought in them only by the Holy Spirit of God, Eph. i. 17–19; 2 Cor. iii. 18. None, therefore, could be the prophet of the church, but he who had the power to send the Holy Spirit to enable it to receive his doctrine by the saving illumination of the minds of men. And this alone he could do, whose Spirit he is, proceeding from him; whom he therefore frequently promised so to send.

Without a respect unto these things, we cannot really be made partakers of the saving benefits and fruits of the prophetical office of Christ. And this we can have only in the exercise of faith on his divine person, which is the eternal spring from whence this office derives all life and efficacy.

The command of God, in respect unto him as the prophet of the church, is, “This is my beloved Son, in whom I am well pleased; hear him.” Unless we actually regard him by faith as the only begotten Son of God, we can perform no duty aright in the hearing of him, nor shall we learn the truth as we ought. Hence it is that those who deny his divine person, though they pretend to attend unto him as the teacher of the church, do yet learn no truth from him, but embrace pernicious errors in the stead thereof. So it is with the 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 96his sufferings, whereon he was afterward highly exalted of God — they learn nothing from him in a due manner.

But this respect unto the person of Christ is that which will ingenerate in us all those holy qualifications that are necessary to enable us to know the mind and will of God. For hence do reverence, humility, faith, delight, and assurance, arise and flow; without whose continual exercise, in vain shall men hope to learn the will of God by the utmost of their endeavours. And the want of these things is the cause of much of that lifeless, unsanctified knowledge of the doctrine of the Gospel which is amongst many. They learn not the truth from Christ, so as to expect all teachings from his divine power. Hence they never come to know it, either in its native beauty drawing the soul into the love and delight of what they know, or in its transforming efficacy changing the mind into its own image and likeness.

(2.) The same also is the state of things with respect 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 3d verse of the 1^st 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 person. For if he be not God over all, whatever in words may be pretended or ascribed unto him, he is capable of no other rule or power. But indeed no one act of his kingly office can be aright conceived or 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 hereunto. It is over the whole creation of God. “All power is given him in heaven and earth,” Matt. xxviii. 18. “All things are put under his feet, he only excepted who put all things under him,” 1 Cor. xv. 27; and he is made “head over all things unto the church,” Eph. i. 22. Not only those who are above the rule of external law, as the holy angels; and those who have cast off all such rule, as the devils themselves; but all things that in their own nature are not capable of obedience to an 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.

97For this power over the whole creation is not only a moral right to rule and govern it; but it is also accompanied with virtue, force, or almighty power, to act, order, and dispose of it at his pleasure. So is it described by the apostle from the Psalmist, Heb. i. 10–12, “Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: they shall perish, but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.” That power is required unto his kingly office whereby he created all things in the beginning, and shall change them all, as a man folds up a vesture, in the end. Omnipotence, 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 inseparable from it. And where are the properties of God, there is the nature of God; for his being and his properties are one and the same.

If the Lord Christ, as king of the church, be only a mere man, and be as such only to be considered, however he may be exalted and glorified — however he may be endowed with 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 heaven must receive him “until the times 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 befall it. For suppose it immediately under the rule of God, even the Father; his omnipotence and omnipresence, his omniscience and infinite wisdom — whereby he could be always present with every one of them, know all their wants, and give immediate relief according to the counsel of his will — were a stable foundation for faith to rest upon, and an everlasting spring of consolation. But now, whereas all power, all judgment, all rule, is committed unto the Son, and the Father doth nothing towards the church but in and by him, if he have not the same divine power and properties with him, the foundation of the church’s faith is cast down, and the spring of its consolation utterly stopped up.

I cannot believe in him as my heavenly king, who is not able by himself, and by the virtue of his presence with me, to make what changes and alterations he pleaseth in the minds of men, and in the whole creation of God, to relieve, 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 power, whereby he is able always 98to relieve, succour, save, and deliver it — if it were to be done by the alteration of the whole or any part of God’s creation, so as that the fire should not burn, nor the water overwhelm them, nor men be able to retain their thoughts or ability one moment to afflict them; and that their distresses are not always effects of his wisdom, and never from the defect of his power — is utterly to overthrow all faith, hope, and the whole of religion itself.

Ascribe therefore unto the Lord Christ, in the exercise of his kingly office, only a moral power, operative by rules and laws, with the help of external instruments — deprive him of omnipresence and omniscience, with infinite, divine power and virtue, to be acted at his pleasure in and over the whole creation — and you rase the foundation of all Christian faith and hope to the ground.

There are no true believers who will part with their faith herein for the whole world; namely, that the Lord Jesus Christ is able, by his divine power and presence, immediately to aid, assist, relieve, and deliver them in every moment of their 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 woefully 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 influenced and under the guidance of the kingly power of Christ. I suppose we have herein not only the common faith, but also the common spiritual sense and experience, of them all. They know that in their spiritual life it is he that liveth in them as the efficient cause of all its acts and that without him they can do nothing. Unto him they have respect in every the most secret and retired acting of grace, not only performed as under his eye, but by his assistance; on every occasion do they immediately, in the internal acting 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.

1^st, That he be καρδιογνώστης — that he have an actual inspection into all the frames, dispositions, thoughts, and internal actings, of all believers in the whole world, at all times, and every moment. 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 99the frames of his heart, all the secret groans and sighs of his spirit, all the inward labourings of his soul against sin, and after conformity to himself, are continually under his eye and cognizance. Wherefore it is said, that all things are naked and opened unto his eyes, Heb. iv. 13. And he says of himself, that he “searcheth” (that is, knoweth) “the hearts and reins of men,” Rev. ii. 23. And if these things are not the peculiar properties of the divine nature, I know nothing that may be so esteemed.

2^dly, There is required hereunto an influence of power into all the acting of the souls of believers; — all intimate, efficacious operation with them in every duty, and under every temptation. These all of them do look for, expect, and receive from him, as the king and head of the church. This also is an effect of divine and infinite power. And to deny these things unto the Lord Christ, is to rase the foundation of Christian religion. Neither faith in, nor love unto him, nor dependence on him, nor obedience unto his authority, can be preserved one moment, without a persuasion of his immediate intuition and inspection into the hearts, minds, and thoughts of all men, with a real influence into all the acting of the life of God in all them that believe. And the want of the faith hereof is that which hath disjoined the minds of many from adherence unto him, and hath produced a lifeless carcass of the 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 forever to perfect them that are sanctified, which he did, Heb. x. 14. God was to purchase his church “with his own blood,” Acts xx. 28. But this also I have spoken to at large elsewhere.

This is the sum of what we plead for: We can have no due consideration of the offices of Christ, can receive no benefit by them, nor perform any act of duty with respect unto them, or any of them, unless faith in his divine person be actually exercised as the foundation of the whole. For that is it whence all their glory, power, and efficacy are derived. Whatever, therefore, we do with respect unto his rule, whatever we receive by the communication of his Spirit and grace, whatever we learn from his Word by the teachings of his Spirit, whatever benefit we believe, expect, and receive, by his sacrifice and intercession on our behalf; our faith in them all, and concerning them all, is terminated on his divine person. The church is saved by his offices, because they are his. This is the substance of 100the testimony given concerning him, by God, even the Father, 1 John v. 10, 11. “This is the record” that God hath testified concerning his Son, “that God hath given to us eternal life, and this life is in his Son.” Eternal life is given unto us, as it was wrought out and procured by the mediation of Christ on our behalf. But yet in him it was originally, and from him do we receive it in the discharge of his office; for this life is in the Son of God.

Hence it is that all those by whom the divine person of Christ is denied, are forced to give such a description of his offices, as that it is utterly impossible that the church should be saved by the discharge of them.

Chapter VIII.

The Faith of the Church under the Old Testament in and concerning the Person of Christ.

A brief view of the faith of the church under the Old Testament concerning the divine person of Christ, shall close these discourses, and make way for those that ensue, wherein our own duty with respect whereunto shall be declared.

That the faith of all believers, from the foundation of the world, had a respect unto him, I shall afterwards demonstrate; and to deny it, is to renounce both the Old Testament and the New. But that this faith of theirs did principally respect his person, is what shall here be declared. Therein they knew was laid the foundation of the counsels of God for their deliverance, sanctification, and salvation. Otherwise it was but little they clearly understood of his office, or the way whereby he would redeem the church.

The apostle Peter, in the confession he made of him, (Matt. xvi. 16,) exceeded the faith of the Old Testament in this, that he applied the promise concerning the Messiah unto that individual person: “Thou art the Christ, the Son of the living God” — he that was to be the Redeemer and Saviour of the church. Howbeit Peter then knew little of the way and manner whereby he was principally so to be. And therefore, when he began to declare them unto his disciples — namely, that they should be by his death and sufferings — he in particular was not able to comply with it, but, saith he, “Master, that be far from thee,” verse 22. As “flesh and blood” — that is, his own reason and understanding — did not reveal or declare Him 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 101from the same almighty hand to believe that He should redeem and save his church by his death. And therefore he did refuse the external revelation and proposition of it, though made by Christ himself, until he received internal aid from above. And to suppose that we have faith now in Christ or his death on any other terms, is an evidence that we have no faith at all.

Wherefore, the faith of the saints under the Old Testament did principally respect the person of Christ — both what it was, and what it was to be in the fulness of time, when he was to become the seed of the woman. What his especial work was to be, and the mystery of the redemption of the church thereby, they referred unto his own wisdom and grace; — only, they believed that by him they should be saved from the hand of all their enemies, or all the evil that befell them on the account of the first sin and apostasy from God.

God gave them, indeed, representations and prefigurations of his office and work also. He did so by the high priest of the law, the tabernacle, with all the services and services thereunto belonging. All that Moses did, as a faithful servant in the house of God, was but a “testimony of those things which were to be spoken after,” Heb. iii. 5. Howbeit the apostle tells us that all those things had but a “shadow of good things to come, and not the very image of the things themselves,” Heb. x. 1. And although they are now to us full of light and instruction, evidently expressing the principal works of Christ’s mediation, yet were they not so unto them. For the veil is now taken off from them in their accomplishment, and a declaration is made of the counsels of God in them by the Gospel. 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, and the shadows fly away by the rising of the Sun of Righteousness with healing in his wings. But as unto his person, they had glorious revelations concerning it; and their faith in him was the life of all their obedience.

The first promise, which established a new intercourse 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 promise the faith of the whole church was fixed on him whom God would send in our nature, to redeem and save them. Other way of acceptance with him there was none provided, none declared, but only by faith in this promise. The design of God in this promise — which was to reveal and propose the only way which in his wisdom and grace he had prepared for the deliverance 102of mankind from the state of sin and apostasy whereinto 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. 8. Hereon “Abraham believed on the Lord, and it was counted unto him for righteousness,” Gen. xv. 6; for he saw the day of Christ, and rejoiced, John viii. 56.

The faith that Jacob instructed his sons in was — that the Shiloh should come, and unto him should be the gathering of the nations, Gen. xlix. 10. Job’s faith was — that his Redeemer was the Living One, and that he should stand on the earth in the latter day, Job xix. 25.

The revelations made unto David principally concerned His person, and the glory thereof. See Ps. ii., xlv., lxviii., lxxii., cx., cxviii., especially Ps. xlv. and lxxii. compared, which give an account of their apprehensions concerning him.

The faith of Daniel was, that God would show mercy, for the Lord’s sake, Dan. ix. 17; and of all the prophets that the “Redeemer should come to Zion, and unto them that turn from transgression in Jacob,” Isa. lix. 20.

Of the same nature were all his personal 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 revelations concerning his sufferings also. For “the Spirit of Christ that was in them testified beforehand of his sufferings, and the glory that should follow,” 1 Peter i. 11; — an illustrious testimony whereunto we have given us Ps. xxii., and Isa. liii. Nevertheless their conceptions concerning them were dark and obscure. It was his person that their faith principally regarded. Thence were they filled with desires and expectations of his coming, or his exhibition and appearance in the flesh. With the renewed promises hereof did God continually refresh the church in its straits and difficulties. And hereby did God call off the body of the people from trust in themselves, or boasting in their present privileges, which they were exceedingly prone unto.

103In process of time this faith, which wrought effectually in the Church of Israel, degenerated into a lifeless opinion, that proved the ruin of it. Whilst they really lived in the faith of him as the Saviour and Redeemer of the church from all its spiritual adversaries, as he who was to make “an end of sin, and bring in everlasting righteousness,” unto whom all their present ordinances were subservient and directive; all grace, love, zeal, and patient waiting for the accomplishment of the promise, flourished among them. But in process of time, growing carnal, trusting in their own righteousness, and the privileges which they had by the law, their faith concerning the person of Christ degenerated into a corrupt, obstinate opinion, that he should be only a temporal king and deliverer; but as unto righteousness and salvation they were to trust unto themselves and the law. And this prejudicate opinion, being indeed a renunciation of all the grace of the promises of God, proved their utter ruin. For when he came in the flesh, after so many ages, filled up with continued expectations, they rejected and despised him as one that had neither form nor comeliness for which he should be desired. So doth it fall out in other churches. That which was faith truly spiritual and evangelical in their first planting, becomes a lifeless opinion in succeeding ages. The same truths are still professed, but that profession springs not from the same causes, nor doth it produce the same effects in the hearts and lives of men. Hence, in process of time, some churches continue to have an appearance of the same body which they were at first, but — being examined — are like a lifeless, breathless carcass, 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 inclinations of men.

Chapter 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 proceed unto those principles of truth which are immediately directive of our duty towards him; without diligent attendance whereunto, we do but in vain bear the name of Christians. 104And the substance of what is designed may be included in the following assertion:—

“The glory, life, and power of Christian religion, as Christian religion, and as seated in the souls of men, with all the acts and duties which properly belong thereunto, and are, therefore, peculiarly Christian, and all the benefits and privileges we receive by it, or by virtue of it, with the whole of the honour and glory that arise unto God thereby, have all of them their formal nature and reason from their respect and relation unto the person of Christ; nor is he a Christian who is otherwise minded.”

In the confirmation hereof it will appear what judgment ought to be passed on that inquiry — which, after the uninterrupted profession of the catholic church for so many ages of a faith unto the contrary, is begun to be made by some amongst us — namely, Of what use 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 whole real intercourse between God and man, by the one and only Mediator!

The respect which we have in all acts of religion unto the person of Christ may be reduced unto these four heads: I. Honour. II. Obedience. III. Conformity. IV. The use we make of him, for the attaining and receiving of all Gospel privileges — all grace and glory. And hereunto the whole of our religion, as it is Christian or evangelical, may be reduced.

I. The person of Christ is the object of divine honour and worship. The formal object and reason hereof is the divine nature, and its essential infinite excellencies. For they are nothing but that respect unto the Divine Being which is due unto it from all rational creatures, regulated by revelation, and enforced by divine operations. Wherefore the person of Christ is primarily the object of divine honour and worship, upon the account of his divine nature and excellencies. And those who, denying that nature in him, do yet pretend to worship him with divine and religious adoration, do but worship a golden calf of their own setting up; for a Christ who is not over all, God blessed forever, is not better. And it implies a contradiction, that any creature should, on any accounts be the immediate, proper object of divine worship; unless the divine essential excellencies be communicated unto it, or transfused into it, whereby it would cease to be a creature. For that worship is nothing but the ascription of divine excellencies unto what is so worshipped.

105But we now consider the Lord Christ in his whole entire person, the Son of God incarnate, “God manifest in the flesh.” His infinite condescension, in the assumption of our nature, did no way divest him of his divine essential excellencies. For a time, they were shadowed and veiled thereby from the eyes of men; when “he made himself of no reputation, and took on him the form of a servant.” But he eternally and unchangeably continued “in the form of God,” and “thought it not robbery to be equal with God,” Phil. ii. 6, 7. He can no more really and essentially, by any act of condescension or humiliation, cease to be God, than God can cease to be. Wherefore, his being clothed with our nature derogates nothing 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 external; and in the dispensation of God towards us, none of them can be performed in a due manner without a respect unto him.

This, then, in the first place, is to be confirmed; namely, that all divine honour is due unto the Son of God incarnate — that is, the person of Christ.

John v. 23: It is the will of the Father, “That all men should honour the Son, even as they honour the Father. He that 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, verse 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 manifesteth his will, that all men should thus honour the Son, as they honour the Father, is by committing all power, authority, and judgment unto him, verses 20–22, “For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son.” Not that these things are the 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 —

106(1.) He doth not in this command intend the honour and worship of Christ absolutely as God, but distinctly as the Son; which peculiar worship was not known under the Old Testament, but was now declared necessary in the committing all power, authority, and judgment unto him. This is the honour whereof we speak.

(2.) He doth it, lest any should conceive that “as he was 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, καθὼς, “in like manner,” as we honour the Father.

[1.] With the same honour; that is, divine, sacred, religious, and supreme. To honour the Father with other honour, is to dishonour him. When men design to give glory and honour to God which is not truly divine, it is idolatry; for this honour, in truth, is nothing but the ascription of all infinite, divine excellencies unto him. Whereon, when men ascribe unto him that which is not so, they fall into idolatry, by the worship of their own 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 heathen 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 anything that is proper and peculiar unto God, any divine excellency. And we do not honour God the Father with one kind of honour, and the Son with another. That were not to honour the Son καθὼς, “as” we honour the Father, but in a way infinitely different from it.

[2.] In the same manner, with the same faith, love, reverence, and obedience, always, in all things, in all acts and duties of religion whatever.

This distinct honour is to be given unto the person of the Son by virtue of this command of the Father, though originally on the account of his oneness in nature with the Father. And our duty herein is pressed with the highest enforcement; he that honours not the Son, honours not the Father. He who denieth the Son (herein) “hath not the Father; [but he that acknowledgeth the Son, hath the Father also,]” 1 John ii. 23. “And this is the record, that God hath given to us eternal life; and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son of God 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 107not 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 admit of a customary interposition of his name in their religious worship, yet the same distinct veneration of him as of the Father, they seem not to understand, or to be exercised in. Howbeit, all the acceptance of our persons and duties with God depends on this one conditions — “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 principle, life, or spring, of those duties.

The duties whereby we ascribe and express divine honour unto Christ may be reduced unto two heads, 1^st, Adoration; 2^dly, Invocation.

1^st, Adoration is the prostration of soul before him as God, in the acknowledgment of his divine excellencies and the ascription of them unto him. It is expressed in the Old Testament by הִשְׁתַּֽחֲוָהֽ; that is, humbly to bow down ourselves or our souls unto God. The LXX. render it constantly by προσκυνέω; which is the word used in the New Testament unto the same purpose. The Latins expressed it usually by adoro. And these words, though of other derivations, are of the same signification with that in the Hebrew; and they do all of them include some external sign of inward reverence, or a readiness thereunto. Hence is that expression, “He bowed down his head and worshipped,” [Gen. xxiv. 26;] see [also] Ps. xcv. 6. And these external signs are of two sorts (1^st,) Such as are natural and occasional; (2^dly,) Such as are solemn, stated, or instituted. Of the first sort are the lifting up of our eyes and hands towards heaven upon our thoughts of him, and sometimes the casting down of our whole persons before him; which deep thoughts with reverence will produce. Outward instituted signs of this internal adoration are all the ordinances of evangelical worship. In and by them do we solemnly profess and express our inward veneration of him. Other ways may be invented to the same purpose, but the Scripture knows them not, yea, condemns them. Such are the veneration and adoration of the pretended images of him, and of the Host, as they call it, among the Papists.

This adoration is due continually to the person of Christ, and that — as in the exercise of the office of mediation. It is due unto him from the whole rational creation of God. So is it given in charge unto the angels above. For when he brought the First-begotten into 108the world, he said, Προσκυνησάτωσαν αὐτοῷ πάντες ἄγγελοι Θεοῦ; that is, הִֽשְׁתַּֽחֲווּ־ל֫וֹ כָּל־אֱלֹהִֽים, “Worship him, all ye gods,” Ps. xcvii. 7. “Let all the angels of God worship him,” adore him, bow down before him, Heb. i. 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,” Ps. xlv. 11.

A glorious representation hereof — whether in the church above, or in that militant here on the earth — is given us, Rev. v. 6–14, “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 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 four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.”

The especial object of divine adoration, the motives unto it, and the nature of it, or what it consisteth in, are here declared.

The object of it is Christ, not separately, but distinctly from the Father, and jointly with him. And he is proposed, 1^st, As having fulfilled the work of his mediation in his incarnation and oblation — as a Lamb slain. 2^dly, In his glorious exaltation — “in the midst of the throne of God.” The principal thing that the heathen of old observed concerning the Christian religion, was, that in it “praises were sung to Christ as unto God.”

The motives unto this adoration are the unspeakable benefits 109which 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 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.”

The nature of this adoration is described to consist in three things. 1^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. 2^dly, In the ascription of all divine honour and glory, as is at large expressed, chap. v. 11–13. 3^dly, In the way of expressing the design of their souls in this adoration, which is by the praises: “They sung a new song” — that is, of praise; for so are all those psalms which have that title of a new song. And in these things — namely, solemn prostration of soul in the acknowledgment of divine excellencies, 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 adoration 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 manifestation of his glory therein — with all the effects of his power and goodness thereon ensuing. So it is declared, chap. iv. 11, “Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created.” And the principal motive unto the adoration and worship of God as the Father, is that 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 redemption, Rev. v. 12, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” The reason whereof is given, verses 9, 10, “For thou wast slain, and hast redeemed us unto God by thy blood; and made us unto our God kings and priests.” The adoration is the same, verse 13, “Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever.” But the immediate motives of it are different, as its objects are distinct.

Herein no small part of the life of the Christian religion doth consist. The humbling of our souls before the Lord Christ, from an 110apprehension of his divine excellencies — the ascription of glory, honour, praise, with thanksgiving unto him, on the great motive of the work of redemption with the blessed effects thereof — are things wherein the life of faith is continually 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.

2^dly, 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. (1^st,) 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 comes unto God hereby, “must believe that he is, and that he is the rewarder of them that diligently seek him.” (2^dly,) 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 proper acting of faith with respect unto ourselves; and hereby it is our duty to give honour unto the person of Christ.

When he himself died in the flesh, he committed his departing soul by solemn invocation into the hands of his Father, Ps. xxxi. 5; Luke xxiii. 46, “Father, into thy hands I commit my spirit.” And to evidence that it is the will of God that we should honour the Son, as we honour the Father, even as the Son himself in his human nature, who is our example, 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, ἐπικαλούμενον, solemnly invocating, and saying, Lord Jesus, receive my spirit.” And having by faith and prayer left his own soul safe in the hands of the Lord Jesus, he adds one petition more unto him, wherewith he died: “Lord, lay not this sin to their charge,” verse 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 charge of this duty, 1 Cor. i. 2, “With all that call on the name of our Lord Jesus 111Christ, both their Lord and ours.” To call on the name of the Lord Jesus expresseth solemn invocation in the way of religious worship. The Jews did call on the name of God. All others in their way called on the names of their gods. This is that whereby the church is distinguished from them all — it calls on the name of our Lord Jesus Christ.

He requires that, as we believe on God, that is, the Father, so we should believe on him also; and therein honour the Son, as we honour the Father, John xiv. 1. The nature of this faith, and the manner how it is exercised on Christ, we shall declare afterwards. But the apostle, treating of the nature and efficacy of this invocation, affirms, that we cannot call on him in whom we have not believed, Rom. x. 14. Whence it follows, on the contrary, that he on whom we are bound to believe, on him it is our duty to call. So the whole Scripture is closed with a prayer of the church unto the Lord Christ, expressing their faith in him: “Even so, come, Lord Jesus,” Rev. xxii. 20.

There is not any one reason of prayer — not any one motive unto it — not any consideration of its use or efficacy — but renders this peculiar invocation of Christ a necessary duty. Two things in general are required to render the duty of invocation lawful and useful. First, That it have a proper object. Secondly, That it have prevalent motives and encouragements unto it. These in concurrence are the formal reason and ground of all religious worship in general, and of prayer in particular. So are they laid down as the foundation of all religion, Exod. xx. 2, 3, “I am the Lord thy God” — that is, the proper object of all religious worship — “which brought thee out of the land of Egypt, out of the house of bondage;” which being summarily and typically representative of all divine benefits, temporal, spiritual, and eternal, is the great motive thereunto. The want of both these in all mere creatures, saints and angels, makes the invocation of them, not only useless, but idolatrous. But they both eminently concur in the person of Christ, and his acting towards us. All the perfections of the divine nature are in him; whence he is the proper object of religious invocation. On this account when he acted in and towards the church as the great angel of the covenant, God instructed the people unto all religious observance of him, and obedience unto him, Exod. xxiii. 21, “Beware of him, and obey his voice, provoke him not; for he will not 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 hereunto. All that the Lord Christ hath done for us, and all the principles of love, 112grace, compassion, and power, from whence what he hath so done did proceed, are all of this nature; and they are accompanied with the encouragement of his relation unto us, and charge concerning us. Take away this duty, and the peculiar advantage of the Christian religion is destroyed.

We have lived to see the utmost extremes that the Christian 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 omniscience, 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 ascriptions unto him who by nature is not God, is idolatrous.

The solemn ordinary worship of the church, and so of private believers in their families and closets, is under an especial directory and guidance. For the person of the Father — as the eternal fountain of power, grace, and mercy — is the formal object of our prayers, unto whom our supplications are directed. The divine nature, also lately 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 Ghost. He is herein considered as the mediator between God and man — as the Holy Ghost is he by whom supplies of grace, enabling us unto the acceptable performance of our duties are actually communicated unto us. This is the way whereby God will be glorified. This is the mystery of our religion, that we worship God according to the economy of his wisdom and grace, wherein 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 benefit of it. So is it with many. And not a few, who pretend a great devotion unto God, do supply other things into the room of Christ, 113as saints and angels — rejecting also the aids of the Spirit to comply with imaginations of their own, whose as distance 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 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 our Lord Jesus Christ, of whom the whole family in heaven 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 exercise of faith which we now attain unto. Dan. ix. 17, “Hear, O Lord, and have mercy, for the Lord’s sake.” All this are we enabled unto by one Spirit — through the 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. 19–22. Herein is the Lord Christ considered, 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 Peter i. 21.

Wherefore, it being our duty, as hath been proved, to invocate the name of Christ in a particular manner, and this being the ordinary solemn way of the worship of the church — we may consider on what occasions, and in what seasons, this peculiar invocation of Christ, who in his divine person is both our God and our advocate, is necessary for us, and most acceptable unto him.

(1^st,) Times of great distresses in conscience through temptations and desertions, are seasons requiring an application unto Christ by especial invocation. Persons in such conditions, when their souls, as the Psalmist speaks, are overwhelmed in them, are continually solicitous about compassion and 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 compassion — as he alone who is able to relieve 114them. In that himself hath suffered, being tempted, he is touched with a feeling of our infirmities, and knows how to have compassion on them that are out of the way, Heb. ii. 18; iv. 15; v. 2. So is he also, as he alone who is able to succour, to relieve, and to deliver them. “He is able to succour them that are tempted,” chap. ii. 18. Hereon are they drawn, constrained, encouraged to make applications unto him by prayer, that he would deal with them according to his compassion and power. This is a season rendering the discharge of this duty necessary. And hereby have innumerable souls found consolation, refreshment, and deliverance. A time of 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 acting of faith on Christ are the great means of supportment and relief in trouble. And it is by especial invocation, whereby they put forth and exert themselves.

An instance hereof, as unto 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 temptation, 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 solemnly unto prayer for its removal, and that frequently. And it was the Lord — that is, the Lord Jesus Christ — unto whom he made his application. For so the name Lord is to be interpreted — if there be nothing contrary in the context — as the name of God is of the Father, by virtue of that rule, 1 Cor. viii. 6, “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 [strength] 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 infirmities, 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 weakness.”

(2^dly,) Times of gracious discoveries either of the glory 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 varies not; but — as unto our perception and apprehension of it, whereby our hearts and minds are affected with it in an especial manner — there are apparent seasons of it which no believers are unacquainted withal. Sometimes such a sense of it is attained under the dispensation of the Word; wherein as Christ on the one hand is set forth evidently 115crucified before our eyes, so on the other he is gloriously exalted. Sometimes it is so in prayer, in meditation, in contemplation on him. As an ability was given unto the bodily sight of Stephen, to see, upon the opening of the heavens, “the glory of God, and Jesus standing at his right hand,” Acts vii. 55, 56 — so he opens the veil sometimes, and gives a clear, affecting discovery of his glory unto the minds and souls of believers; and in such seasons are they drawn forth and excited unto invocation and praise. So Thomas — being surprised with an apprehension and evidence of his divine glory and power after his resurrection, wherein he was declared to be the Son of God with power, Rom. i. 4 — cried unto him, “My Lord and my God,” John xx. 28. There was in his words both a profession of his own faith and a solemn 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 Stephen, upon a view of it in the midst of his enraged enemies, testified immediately, “I see the heavens opened, and the Son of man standing on the right hand of God.” And thereby 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 — seeing none else could be found in heaven, or earth, or under the earth, that was able to open the book, or so much as to look thereon,” Rev. v. 3. “The four and twenty elders fell down before him,” and presenting all the prayers of the saints, “sang a new song” of praise unto him, verses 8–10. This is our duty, this will be our wisdom, upon affecting discoveries of the glory of Christ; namely, to apply ourselves unto him by invocation or praise; and thereby will the refreshment and advantage of them abide upon our minds.

So is it also as unto his love. The love of Christ is always the same and equal unto the church. Howbeit there are 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 use and rose again, 2 Cor. v. 14, 15. And of our spiritual life unto Christ, invocation of him is no small portion and this sense of his love we might enjoy more frequently than for the most part we do, were we not so much wanting unto ourselves and our own concerns. For although it be an act of sovereign grace in God to grant it unto us, and affect us with it, as it seems good unto him, yet is our duty required to dispose our hearts unto its reception. 116Were we diligent in casting out all that “filthiness and superfluity of naughtiness” which corrupts our affections, and disposes the mind to abound in vain imaginations; were our hearts more taken off from the love of the world, which is exclusive of a sense of divine love; did we more meditate on Christ and his glory; — we should more frequently enjoy these constraining visits of his love than now we do. So himself expresseth it, Rev. iii. 20, “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 ofttimes we neither hear his voice when he speaks, nor do open our hearts unto him. So do we lose that gracious, refreshing sense of his love, which he expresseth in that promise, “I will sup with him, and he shall sup with me.” No tongue can express that heavenly communion and blessed intercourse which is intimated in this promise. The expression is metaphorical, but the grace expressed is real, and more valued than the whole world by all that have experience of it. This sense of the love of Christ and the effect of it in communion with him, by prayer and praises, is divinely set forth in the Book of Canticles. The church therein is represented as the spouse of Christ; and, as a faithful spouse, she is always either solicitous about his love, or rejoicing in it. And when she hath attained a sense of it, she aboundeth in invocation admiration 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.

(3^dly;) 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; — [1^st,] that their thoughts will be neatly exercised about him, and conversant with him. They cannot but continually think and meditate on him for whom they suffer. None ever suffered persecution on just grounds, with sincere ends, and in a due manner, but it was so with them. The invincible reasons they have to suffer for him — taken from his person love, grace, and authority — from what he is in himself, what he hath done for them, and what account of all things is to be given unto him — do continually present themselves unto their 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 117Lord 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. [2^dly,] Such persons have deep and fixed apprehensions of the especial concernment which the Lord Christ hath in them as unto their present condition — as also of his power to support them, or to work out their deliverance. They know and consider — that “in all their afflictions he is afflicted” — suffers in all their sufferings — is persecuted in all their persecutions; that in them all he is full of love, pity, and unspeakable compassion towards 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, 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 him. So it was unto all the 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 outwardly unbelievable distresses, have, as was said, left their testimony unto this duty, and the benefits of it. The refreshment which they found therein was a sufficient balance against the weight of all outward calamities, enabling them to rejoice under them with “joy unspeakable and full of glory.” This is the church’s reserve against all the trials it may be exercised withal, and all the dangers whereunto it is exposed. Whilst believers have liberty of access unto him in their supplications, who hath all power in his hand, who is full of ineffable love and compassion towards them, especially as suffering for his sake — they are more than conquerors in all their tribulations.

(4^thly,) When we have a due apprehension of the eminent acting 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 perfection; and every one of them did he exercise in its due manner and measure on all just occasions. But outward causes and circumstances gave opportunity unto the exercise of some of them in a way more eminent and conspicuous than others were 118exercised in. For instance; — such were his unspeakable condescension, self-denial, and patience in sufferings; which the apostle unto this purpose insists upon, Phil. ii. 5–8. Now the great design of all believers is to be like Jesus Christ, in all grace, and all the exercise of it. He is in all things their pattern and example. Wherefore, when they have a view of the glory of any grace as it was exercised in Christ, and withal a sense of their own defect and want therein — conformity unto him being their design — they cannot but apply themselves unto him in solemn invocation, for a farther communication of that grace unto them, from his stores and fulness. And these things mutually promote one another in us, if duly attended unto. A due sense of our own defect in any grace will farther us in the prospect of the glory of that grace in Christ. And a view, a due contemplation, of the glorious exercise of any grace in him, will give us light to discover our own great defect therein, and want thereof. Under a sense of both, an immediate application unto Christ by prayer would be all unspeakable furtherance of our growth in grace and conformity unto him. Nor can there be any more effectual way or means to draw supplies of grace from him, to draw water from the wells of salvation. When, in 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 peculiar 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.

(5^thly,) The time of death, whether natural, or violent for his sake, is a season of the same nature. So Stephen recommended his departing soul into his hands with solemn prayer. “Lord Jesus,” said he, “receive my spirit.” To the same purpose have been the prayers of many of his faithful martyrs in the flames, and under the sword. In the same manner doth the faith of innumerable holy souls work in the midst of their deathbed groans. And the more we have been in the exercise of faith on him in our lives, the more ready will it be in the approaches of death, to make its resort unto him in a peculiar manner.

And it may be other instances of an alike nature may be given unto the same purpose.

An answer unto an inquiry which may possibly arise from what we have insisted on, shall close this discourse. For whereas the 119Lord Jesus Christ, as Mediator, doth intercede with the Father for us, it may be inquired, Whether we may pray unto him, that he would so intercede on our behalf; whether this be comprised in the duty of invocation or prayer unto him?

Ans. 1. There is no precedent nor example of any such thing, of any such prayer, in the Scripture; and it is not safe for us to venture on duties not exemplified therein. Nor can any instance of a necessary duty be given, of whose performance we have not an example in the Scripture. 2. In the invocation of Christ, we “honour the Son, even as we honour the Father.” Wherefore his divine person is therein the formal object of our faith. We 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 are in God,” 1 Peter 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 the proof and demonstration of. Howbeit it is his divine nature, and not his discharge of the office of mediation, that is the formal reason and object of divine worship. For it consists in an ascription of infinitely divine excellencies and properties unto him whom we so worship. And to do this on any account but of the divine nature, is in itself a contradiction, and in them that do it idolatry. Had the Son of God never been incarnate, he had been the object of all divine worship. And could there have been a mediator between God and us who was not God also, he could never have been the object of any divine worship or invocation. Wherefore Christ the Mediator, God and man in one person, is in all things to be honoured, even as we honour the Father; but it is as he is God, equal with the Father, and not as Mediator — in which respect he is inferior unto him. With respect unto his divine person, we ask immediately of himself in our supplications, — as he is Mediator — we ask of the Father in his name. The different actings of faith on him, under the same distinction shall be declared in the next chapter.

Chapter X.

The Principle of the Assignation of Divine Honour unto the Person of Christ, in both the Branches of it; which is Faith in Him.

The principle and spring of this assignation of divine honour unto Christ, in both the branches of it, is faith in him. And this hath been the foundation of all acceptable religion in the world since the entrance of sin. There are some who deny that faith in Christ was required from the beginning, or was necessary unto the worship of God, or the justification and salvation of them that did obey him. For, whereas it must be granted that “without faith it is impossible to please God,” which the apostle proves by instances from the foundation of the world, Heb. xi. — they suppose it is faith in God under the general notion of it, without any respect unto Christ, that is intended. It is not my design to contend 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 foundation of Christian religion; for it at once deprives us of all contribution of light and truth from the Old Testament. Somewhat I have spoken before of the faith of the saints of old concerning him. I shall now, therefore, only confirm the truth, by some principles which are fundamental in the faith of the Gospel.

1. The first promise, Gen. iii. 15 — truly called Πρωτευαγγέλιον — was revealed, proposed, and given, as containing and expressing the only means of delivery from that apostasy from God, with all the effects of it, under which our first parents and all their posterity were cast by sin. The destruction of Satan and his work in his introduction of the state of sin, by a Saviour and Deliverer, was prepared and provided for in it. This is the very foundation of the faith of the church; and if it be denied, nothing of the economy or dispensation of God towards it from the beginning can be understood. The whole doctrine and story of the Old Testament must be rejected as useless, and no foundation be left in the truth of God for the introduction of the New.

2. It was the person of Christ, his incarnation and mediation, that were promised under the 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 suffering, 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 121this promise interpreted, Gal. iii. 13; iv. 4; Heb. ii. 14–16; 1 John iii. 8. This cannot be denied but upon one of these two grounds:—

(1.) That nothing is intended in that divine revelation but only a natural enmity that is between mankind and serpents. But this is so foolish an imagination, that the Jews themselves, who constantly refer this place to the Messiah, are not guilty of. All the whole truth concerning God’s displeasure on the sin of our first parents, with what concerneth the nature and consequence of that sin, is everted hereby. And whereas the foundation of all God’s future dealing with them and their posterity is plainly expressed herein, it is turned into that which is ludicrous, and of very little concernment in human life. For such is the enmity between mankind and serpents — which not one in a million knows any thing of or is troubled with. This is but to lay the axe of atheism unto all religion built on divine revelation. Besides, on this supposition, 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 apostasy. Wherefore they must be esteemed to be left absolutely 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 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 deliverance of the church by virtue of it declared, in the institution of expiatory sacrifices. God in them and by them declared from the beginning, that “without shedding of blood there was no remission;” that atonement for sin was to be made by substitution and satisfaction. With respect unto them, the Lord Christ was called “The Lamb of God,” even as he took away the sins of the world by the sacrifice of himself, John i. 29. For we “were redeemed with the precious blood of Christ, as of a lamb without blemish and without spot,” 1 Pet. i. 19. Wherein the Holy Spirit refers unto the institution and nature of sacrifices from the beginning. And he is thence represented in heaven as a “Lamb that had been slain,” Rev. v. 6 — the glory of heaven arising from the fruits and effects of his sacrifice. And 122because of the representation thereof in all the former sacrifices, is he said to be a “Lamb slain from the foundation of the world,” Rev. xiii. 8. And it is strange to me that any who deny not the expiatory sacrifice of Christ, should doubt whether the original of these sacrifices were of divine institution or the invention of men. And it is so, amongst others, for the reasons ensuing:—

(1.) On the supposition that they were of men’s finding out and voluntary observation, without any previous divine revelation, it must be granted that the foundation of all acceptable religion in the world was laid in, and resolved into, the wisdom and wills of men, and not into the wisdom, authority, and will of God. For that the great solemnity of religion, which was as the centre and testimony of all its other duties, did consist in these sacrifices even before the giving of the law, will not be denied. And in the giving of the law, God did not, on this supposition, confirm and establish his own institutions with additions unto them of the same kind, but set his seal and approbation unto the inventions 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 acceptance with God — did depend. Remove this consideration from them, and they were as irrational a service, as unbecoming the divine nature, as any thing that reasonable creatures could fix upon. They are to this day as reasonable a service as ever they were, but that only their respect unto the sacrifice of Christ is taken from them. And what person of any ordinary understanding could now suppose them a meet service whereby to glorify the divine nature? Besides, all expiatory sacrifices were of the same nature, and of the same use, both before and after the giving of the law. But that all those afterwards were typical of the sacrifice of Christ, the apostle demonstrates at large in his Epistle unto the Hebrews. The inquiry, therefore, is, whether this blessed prefiguration of the Lord Christ and his sacrifice, as he was the Lamb of God taking away the sin of the world, was an effect of the wisdom, goodness, and will of God, or of the wills and inventions of men. And let it be considered, also, that these men, who are supposed to be the authors of this wonderful representation of the Lord Christ and his sacrifice, did indeed know little of them — or, as the assertors of this opinion imagine, nothing at all. To suppose that those who knew no more of Christ than they could learn from the first promise — which, as some think, was nothing at all — should of their own heads find out and appoint this divine service, which consisted only in the prefiguration of him and his sacrifice; and that God should not only approve of it, but allow it as the principal means for the establishment 123and exercise of the faith of all believers for four thousand years; is to indulge unto thoughts deviating from all rules of sobriety. 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 original of these sacrifices, and shall not therefore farther insist upon them.

4. Our first parents and all their holy posterity did believe this promise, or did embrace it as the only way and means of their deliverance from the curse and state of sin; and were thereon justified before God. I confess we have not 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 concerning others also, as of our first parents themselves, is foolish and impious. This is done by the Socinians to promote another design, namely, that none were justified before God on the belief of the first promise, but on their walking according to the light of nature, and their obedience unto some especial revelations about temporal things — the vanity whereof hath been before discovered. Wherefore, our first parents and their posterity did so believe the first 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 confirms their faith, and justification thereon, with a “cloud of witnesses,” chap. xii. 1. 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 mention or revelation unto them, was to reject his authority and grace.

As for those who are otherwise minded, it is incumbent on them directly to prove these three things:—

(1.) That there is another way — that there are other means for the justification and salvation of sinners — than that revealed, declared, and proposed in that first promise. And when this is done, they must show to what end — on that supposition — the promise itself was given, seeing the end of it is evacuated.

(2.) That upon a supposition that God had revealed in the promise the way and means of our deliverance from the cures and state of sin, it was lawful unto men to forsake it, and to betake themselves 124unto another way, without any supernatural revelation for their guidance. For if it was not, their relinquishment of the promise was no less apostasy from God in the revelation of himself in a way of grace, than the first sin was as to the revelation of himself in the works of nature: only, the one revelation was by inbred principles, the other by external declaration; nor could it otherwise be. Or, —

(3.) That there was some other way of the participation of the benefit 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 posterity, and the extraordinary ministry of the prophets which God raised up among them. For God spake of our redemption by Christ by the mouth of his holy prophets from the beginning of the world, Luke i. 70. No greater duty could be incumbent on them, by the light of nature and the express revelation of the will of God, than that they should, in their several capacities, communicate the knowledge of this promise unto all in whom they were concerned. To suppose that our first parents, who received this promise, and those unto whom they first declared it, looking on it as the only foundation of their acceptance with God and deliverance from the curse, were negligent in the declaration and preaching of it, is to render them brutish, and guilty of a second apostasy 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 14; and Noah was a preacher of the righteousness to be brought in by it, 2 Peter ii. 5 — as he was an heir of the righteousness which is by faith, in himself, Heb. xi. 7.

6. All the promises that God gave afterwards unto the church under the Old Testament, before and after giving the law — all the covenants that he entered into with particular persons, or the whole congregation of believers — were all of them declarations and confirmations of the first promise, or the way of salvation by the mediation of his Son, becoming the seed of the woman, to break the head of the serpent, and to work out the deliverance of mankind. As most of these promises were expressly concerning him, so all of them in the counsel of God were confirmed in him, 2 Cor. i. 20. And as there are depths in the Scripture of the Old Testament concerning 125him which we cannot fathom, and things innumerable spoken of him or in his person which we conceive not, so the principal design of the whole is the declaration of him and his grace. And it is unprofitable unto them who are otherwise minded. Sundry promises concerning temporal things were, on various occasions, superadded unto this great spiritual promise of life and grace. And the enemies of the person and mediation of Christ do contend 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 revelations and promises were not built upon and resolved into, did not include in them, the grace and mercy of this first promise — is to make them curses instead of blessings, and deprivations of that grace which was infinitely better than what, on this supposition, was contained in them. The truth is, they were all additions unto it, and confirmations of it; nor had any thing of spiritual good in them, but upon a supposition of it. In some of them there was an ampliation of grace in the more full declaration of the nature of this promise, as well as an application unto their persons unto whom they were made. Such was the promise made unto Abraham, which had a direct respect unto Christ, as the apostle proveth, Gal. iii. and iv.

7. Those who voluntarily, through the contempt of God and divine grace, fell off from the knowledge and faith of this promise, whether at once and by choice, or gradually through the love of sin, were in no better condition than those have been, or would be, who have so fallen off or should so apostatize from Christian religion after its revelation and profession. And although this proved, in process of time, both before and after the flood, to be the condition of the generality of mankind, yet is it in vain to seek after the means of salvation among them who had voluntarily rejected the only way which God had revealed and provided for that end. God thereon “suffered all nations to walk in their own ways,” Acts xiv. 16 — “winking at the times of their ignorance” — not calling them to repentance, chap. xvii. 30; yea, he “gave them up unto their own hearts lust, and they walked in their own counsels,” Ps. lxxxi. 12. And nothing can be more derogatory unto the wisdom and holiness of God, than to imagine that he would grant other ways of salvation unto them who had rejected that only one which he had provided; which was by faith in Christ, as revealed in that first promise.

8. From these considerations, which are all of them unquestionable principles of truth, two things are evident.

(1.) That there was no way of the justification and salvation of sinners revealed and proposed from the foundation of the world, but only by Jesus Christ, as declared in the first promise.

126(2.) That there was no way for the participation of the benefits of that promise, or of his work of mediation, but by faith in him as so promised. There was, therefore, faith in him required from the foundation of the world; that is, from the entrance of sin. And how this faith respected his person hath been before declared. Now, faith in him as promised for the works and ends of his mediation, and faith in him as actually exhibited and as having accomplished his work, are essentially the same, and differ only with respect unto the economy of times, which God disposed at his pleasure. Hence the efficacy of his mediation was the same unto them who then so believed, as it is now unto us after his actual exhibition in the flesh.

But yet it is acknowledged, that — as unto the clearness and fulness of the revelation of the mystery of the wisdom and grace of God in him — as unto the constitution of his person in his incarnation, and therein the determination of the individual person promised from the beginning, through the actual 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 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 believe 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 the Son of God?” John ix. 35. And he said, “Lord, I believe; and he worshipped him,” verse 38. All divine worship or adoration is a consequent effect and fruit of faith. So also is invocation; for “How shall they call on him in whom they have not believed?” Rom. x. 14. Him in whom we believe, we ought to adore and invocate. For these are the principal ways whereby divine faith doth act itself. And so to adore or invocate any in whom we ought not to believe, is idolatry.

This faith, therefore, on the person of Christ is our duty; yea, such a duty it is, as that our eternal condition doth more peculiarly depend on the performance or nonperformance of it than on any other duty whatever. For constantly under those terms is it prescribed unto us. “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him,” John iii. 36. Wherefore the nature and exercise of this faith must be inquired into.

There is a faith which is exercised towards those by whom the 127mind and will of God is revealed. So it is said of the Israelites, “They believed the Lord and Moses,” Exod. xiv. 31; that is, that he was sent of God, was no deceiver — that it was the word and will of God which he revealed unto them. So 2 Chron. xx. 20, “Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” It was not the persons of the prophets, but their message, that was the object of the faith required. It was to believe what they said, as from God — not to believe in them as if they were God. So it is explained by the apostle, Acts xxvi. 27, “King Agrippa, believest thou the prophets? I know that thou believest.” He believed that they were sent of God, and that the word they spake was from him; otherwise there was no believing of them who were dead so many ages before.

And this is all the faith in Christ himself which some will allow. To believe in Christ, they say, is only to believe the doctrine of the Gospel revealed by him. Hence they deny that any could believe in him before his coming into the world, and the declaration of the mind of God in the Gospel made by him. An assent unto the truth of the Gospel, as revealed by Christ, is with them the whole of that faith in Christ Jesus which is 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 Gospel, 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 grant, is included therein. For as it allows the consideration of no office in him but that of a prophet, and that not as vested and exercised in his divine person, so it utterly overthrows the whole foundation of the relation of the church unto him, and salvation by him.

That which suits my present design, is to evince that it is the person of Christ which is the first and principal object of that faith wherewith we are required to believe in him; and that so to do, is not only to assent unto the truth of the doctrine revealed by him, but also to place our trust and confidence in him for mercy, relief, and protection — for righteousness, life, and salvation — for a blessed resurrection and eternal reward. This I shall first manifest from some few of those multiplied testimonies wherein this truth is declared, and whereby it is confirmed as also with some arguments taken from them; and then proceed to declare the ground, nature, and exercise of this faith itself.

As unto the testimonies confirming this truth, it must be observed of them all in general, that wherever faith is required towards our Lord Jesus Christ, it is still called believing “in him,” or “on his name,” according as faith in God absolutely is every where expressed. 128If no more be intended but only the belief of the doctrine revealed by him, then whose doctrine soever we are obliged to believe, we may be rightly said to believe in them, or to believe on their name. For instance, we are obliged to believe the doctrine of Paul the apostle, the revelations made by him, and that on the hazard of our eternal welfare by the unbelieving of them; yet that we should be said to believe in Paul, is that which he did utterly detest, 1 Cor. i. 13, 15.

For the places themselves the reader may consult, among others John i. 12; iii. 16, 18, 36; vi. 29, 35, 41; vii. 38, 39; Acts xiv. 23; xvi. 31; xix. 4; xxiv. 24; xxvi. 18; Rom. iii. 26; ix. 33; x. 11; 1 Peter 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, verses 9–11. And as unto the exercise of this faith, it respected the relief of their souls, under troubles, fears, and disconsolations: “Let not your heart be troubled: ye believe in God, believe also in me.” To believe in him unto the relief of our souls against troubles, is not to assent merely unto the doctrine of the Gospel, but also to place our trust and confidence in him, for such supplies of grace, for such an exercise of the acts of divine power, as whereby we may be supported and delivered. And we have herein the whole of what we plead. Divine faith acted distinctly in, and terminated on, the person of 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. Believest thou this?” Whereunto she answers “Yea, Lord; I believe that thou art the Christ, the Son of God.” His person was the object of her faith; and her belief in him comprised a trust for all spiritual and eternal mercies.

129I shall add one more, wherein not only the thing itself, but the especial ground and reason of it, is declared, Gal. ii. 20 — “The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.” That faith he asserts which is the cause of our spiritual life — that life unto God which we lead in the flesh, or whilst we are in the body, not yet admitted unto sight and enjoyment. Of this faith the Son of God is both the author and the object; the latter whereof is here principally intended. And this is evident from the reason and motive of it, which are expressed. This faith I live by, am in the continual exercise of, because he “loved me, and gave himself for me.” For this is that which doth powerfully influence our hearts to fix our faith in him and on him. And that person who so loved us is the same in whom we do believe. If his person was the seat of his own love, it is the object of our faith And this faith is not only our duty, but our life. He that hath it not, is dead in the sight of God.

But I hope it is not yet necessary to multiply testimonies to prove it our duty to believe in Jesus Christ — that is, to believe in the person of the Son of God, for other faith in Christ there is none; yet I shall add one or two considerations in the confirmation of it.

1^st, There is no more necessary hereunto — namely, to prove the person of Christ the Son of God to be the proper and distinct object of faith divine — than what we have already demonstrated concerning the solemn invocation of him. For, saith the apostle, “How 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 ought not to believe. And in whom we do believe, on him we ought to call. Wherefore, if it be our duty to call on the name of Christ, it is our duty to believe in the person of Christ. And if to believe in Christ be no more but to believe the doctrine of the Gospel which he hath revealed, then every one whose doctrine we are obliged to believe, on them we ought to call also. And on this ground, we may call on the names of the prophets and apostles, as well as on the name of Jesus Christ, and be saved thereby. But whereas invocation or prayer proceedeth from faith, and that prayer is for mercy, grace, life, and eternal salvation; faith must be fixed on the person so called on, as able to give them all unto us, or that prayer is in vain.

2^dly, Again, that we are baptized into the name of Jesus Christ, and that distinctly with the Father, is a sufficient evidence of the necessity of faith in his person; for we are therein given up unto universal spiritual subjection of soul unto him, and dependence on 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 130renounce him. But to put a present close unto this contest: Faith in Christ is that grace whereby the church is united unto him — incorporated into one mystical body with him. It is thereby that he dwells in them, and they in him. By this alone are all supplies of grace derived from him unto the whole body. Deny his person to be the proper and immediate object of this faith, and all these things are utterly overthrown — that is, the whole spiritual life and eternal salvation of the church.

This faith in the person of Christ, which is the foundation of all that divine honour in sacred adoration and invocation which is assigned unto him, may be considered two ways. First, as it respects his person absolutely; Secondly, As he is considered in the discharge of the office of mediation.

First, In the first sense, faith is placed absolutely and ultimately on the person of Christ, even as on the person of the Father. He counts it no robbery herein to be equal with the Father. And the reason hereof is, because the divine nature itself is the proper and immediate object of this faith, and all the acts of it. This being one and the same in the person of the Father and of the Son, as also of the Holy Spirit, two things do follow thereon. 1. That each person is equally the object of our faith, because equally participant of that nature which is the formal reason and object of it. 2. It follows also, that in acting faith on, and ascribing therewithal divine honour unto, any one person, the others are not excluded; yea, they are included therein. For by reason of the mutual inbeing of the Divine persons in the unity of the same nature, the object of all spiritual worship is undivided. Hence are those expressions of the Scriptures, “He that hath seen the Son, hath seen the Father; he that honoureth the Son, honoureth the Father, for he and the 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—

1^st, That the Lord Christ is not the absolute and ultimate object of our faith, any otherwise but under this consideration, of his being partaker of the nature of God — of his being in the form of God, and equal unto him. Without this, to place our faith in him would be robbery and sacrilege; as is all the pretended faith of them who believe not his divine person.

2^dly, There is no derogation from the honour 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 acting of faith on the person of Christ; for all divine honour is given solely unto the 131divine nature: and this being absolutely the same in each person, in the honouring of one, they are all equally honoured. He that honoureth the Son, he therein honoureth the Father also.

3^dly, Hence it appears what is that especial acting of faith on the person of Christ which we intend, and which in the Scripture is given in charge unto us, as indispensably necessary unto our salvation. And there are three things to be considered in it.

(1^st,) 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 afterwards. 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 believe in him. For to believe in any, is to expect from him that to be done for me which none but God can do.

(2^dly,) 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 because he is God; but we believe in him as he is God and man in one person.

And this consideration of the person of Christ — namely, as he is God and man — in our acting of faith on him, is that which 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.

(3^dly,) The motives unto this distinct acting of faith on his person are always to be considered as those also which render this faith peculiar. For the things which Christ hath done for us, which are the motives of our faith in him, were peculiar unto him alone; as in the place before quoted, Gal. ii. 20. Such are all the works of his mediation, with all the fruits of them, whereof we are made partakers. So God, in the first command, wherein he requires all faith, love, and obedience from the church, enforced it with the consideration of a signal benefit which it had received, and therein a type of all spiritual and eternal mercies, Exod. xx. 2, 3. Hence two things are evident, which clearly state this matter.

[1^st,] 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 132and 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.

[2^dly,] All of Christ is considered and glorified in this acting of faith on him; — his divine nature, as the formal cause of it; his divine entire person, God and man, as its proper object; and the benefits of his mediation, as the especial motives thereunto.

This faith in the person of Christ is the spring and fountain of our spiritual life. We live by the faith of the Son of God. In and by the actings hereof is it preserved, increased, and strengthened. “For he is our life,” Col. iii. 4; and all supplies of it are derived from him, by the acting 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 promise, 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 in 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 remembrance of what the blessed Lord Jesus hath done for us, of the ineffable love which was the spring, cause, and fountain of what he so did — thoughts of the mercy, grace, peace, and glory which he hath procured thereby — are the great and unconquerable motives to fix our faith, hope, trust, and confidence in him.

His divine nature is the ground and warranty for our so doing. This is that from whence he is the due and proper object of all divine faith and worship. From the power and virtue thereof do we expect and receive all those things which in our believing on him we seek after; for none but God can bestow them on us, or work them in us. There is in all the acting of our faith on him, the voice of the confession of Thomas, “My Lord and my God.”

His divine person, wherein he is God and man, wherein he hath 133that nature which is the formal object of divine worship, and wherein he wrought all those things which are the motives thereunto, is the object of this faith; which gives its difference and distinction from faith in God in general, and faith in the person of the Father, as the fountain of grace, love, and power.

Secondly, Faith is acted on Christ under the formal notion of mediator between God and man. So it is expressed, 1 Peter i. 21, “Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.” And this acting of faith towards Christ is not contrary unto that before described, nor inconsistent with it, though it be distinct from it. To deny the person of Christ to fall under this double consideration — of a divine person absolutely, wherein he is “over all, 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 respects, so are the acting of faith various; some on him absolutely, 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 Jesus. 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 access by one Spirit unto the Father,” Eph. ii. 18. So he is the way whereby we go to God, John xiv. 6; see Heb. x. 19–22. And this so is faith in him; because he is the immediate, though not the ultimate, object of it, Acts xxvi. 18.

This is that which renders our faith in God evangelical. The especial nature of it ariseth from our respect unto God in Christ, and through him. And herein faith principally regards Christ in the discharge of his sacerdotal office. For although it is also the 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 134him as the high priest over the house of God, as he who hath made for us a new and living way into the holy place, that we draw nigh to God, Heb. iv. 14–16, x. 19–22; 1 John i. 3.

No comfortable, refreshing thoughts of God, no warrantable or acceptable boldness in an approach and access unto him, can any one entertain or receive, but in this exercise of faith on Christ as the mediator between God and man. And if, in the practice of religion, this regard of faith unto him — this acting of faith on God through him — be not the principle whereby the whole is animated and guided, Christianity is renounced, and the vain cloud of natural religion embraced in the room of it. Not a verbal mention of Him, but the real intention of heart to come unto God by him, is required of us; and thereinto all expectation of acceptance with God, as unto our persons or duties, is resolved.

We have had great endeavours of late, by the Socinians, to set forth and adorn a natural religion; as if it were sufficient unto 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 itself could not rise unto; so the whole proceeds from a dislike 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 notions of truth — who never had experience of its power in the life of God.

But here lies the trial of faith truly evangelical. Its steady beholding of the Sun of Righteousness proves it genuine and from above. And let them take heed who find their heart remiss or cold in this exercise of it. When men begin to satisfy themselves with general hopes of mercy in God, without a continual respect unto the interposition and mediation of Christ, whereinto their hope and trust is resolved, there is a decay in their faith, and proportionally in all other evangelical graces also. Herein lies the mystery of Christian religion, which the world seems to be almost weary of.

Chapter XI.

Obedience unto Christ — The Nature and Causes of it.

II. All holy obedience, both internal and external is that which we proposed as the second part of our religious regard unto the person of Christ. His great injunction unto his disciples is, “That they keep his commandments” — without which, none are so.

135Some say the Lord Christ is to be considered as a lawgiver, and the Gospel as a new law given by him, whereby our obedience unto him is to be regulated. Some absolutely deny it, and will not grant the Gospel in any sense to be a new law. And many dispute about these things, whilst obedience itself is on all hands generally neglected. But this is that wherein our principal concernment doth lie. I shall not, therefore, at present, immix myself in any needless disputations. Those things wherein the nature and necessity of our obedience unto him is concerned, shall be briefly declared.

The law under the Old Testament, taken generally, had two parts, — first, the moral preceptive part of it; and, secondly, the institutions of worship appointed for that season. These are jointly and distinctly called the law.

In respect unto the first of these, the Lord Christ gave no new law, nor was the old abrogated by him — which it must be if another were given in the room of it, unto the same ends. For the introduction of a new law in the place of and unto the end of a former, is an actual abrogation of it. Neither did he add any new precepts unto it, nor give any counsels for the performance of duties in matter or manner beyond what it prescribed. Any such supposition is contrary to the wisdom and holiness of God in giving the law, and inconsistent with the nature of the law itself. For God never required less of us in the law than all that was due unto him; and his prescription of it included all circumstances and causes that might render any duty at any time necessary in the nature or degree 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 required by the love of God or our neighbour. Wherefore, no additions were made unto the preceptive part of the law by our Saviour, nor counsels given by him for the performance of more than it did require.

In this regard the Gospel is no new law; — only the duties of the moral and eternal law are plainly declared in the doctrine of it, enforced in its motives, and directed as to their manner and end. Nor in this sense did the Lord Christ ever declare himself to be a new lawgiver; yea, he declares the contrary — that he came to confirm the old,