CHRISTOLOGIA
OR, A
DECLARATION
OF THE
GLORIOUS MYSTERY|
OF
THE PERSON OF CHRIST, GOD AND MAN.

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. 3:8.

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. 9: 6,) that GOD would lay him- in ".Zion for a foundation, a stone, a tried stone, a precious corner-stone, a sure foundation, whereon he that believed should not make haste," Isa. 28: 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 unto the. inhabitants of Jerusalem." So as that." many among them should stumble and fall, and be broken, and be snared, and be taken," Isa. 8: 15. According to this promise and prediction, it has fallen out in all ages of the church, as the apostle Peter declares concerning the first of them: " Wherefore," says he, " also it was contained in the Scripture, Behold I lay in Zion a chief corner-stone, elect and precious, and he that believeth on him shall not be confounded. Unto you therefore which believe, he is precious; but unto them that_are disobedient, the stone which the builders dis­allowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even unto them that stumble at the word, being disobedient, where-unto also they were appointed," 1 Epist. chap. 2: 6, 7, 8.

            Unto them that believe unto the saving of the soul, he is, he always has 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 all, 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 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 saved in the Lord with an everlasting salvation, they shall not be ashamed nor confounded world without end," ver. 17.

            On these and the like accounts, the principal 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 17: 3; to trust in him, as to all the everlasting concernments of their souls; to love and honor him with all their hearts; to endeavor after conformity unto him, in all those characters of Divine goodness and holi­ness, which are represented unto them in him. In these things consist the soul, life, power, beauty, and efficacy of the Christian religion, without which, whatever out-ward ornaments may be put upon its exercise, it is but an useless, lifeless carcass. The whole of this design is expressed in those heavenly words of the apostle, Phil. M. 8—12; " Yea, doubtless, and I count all things, but loss, for the excellency of the knowledge of JESUS CHRIST my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I might 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 con-formable unto his death; if by any means I might attain unto the resurrection of the dead: not as though 1 had already attained, either were already perfect; but I follow after, if that I may apprehend that for which I also an} apprehended of CHRIST JESUS." This is a Divine expres­sion of that frame of heart, of that design which is pre-dominant and efficacious in them t~n~o whom CHRIST is precious.

            But, on the other hand, according unto the fore-men­tioned prediction, as he has been a sure foundation unto all that believe; so he has in like manner been a stone of stumbling and a rock of offence unto them that stumble at the word. 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 has been unto many a stone of stumbling and a rock of offence. Concerning these things have been all the contests which have fallen out 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, has ruined their own souls, as having dashed themselves in pieces against this everlasting rock; so in conjunction with others'‘lust and interests of the carnal minds of men, it has filled the world itself with blood and confusion.

            The re-throning 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 conflicts. But this is not to be expected in any degree of perfection amongst them who stumble at this stone of offence, though in the issue he will herein also send forth judgment unto victory, and all the meek of the earth shall follow after it. In the mean time, as those, unto whom he is thus a rock of offence, in his person, his Spirit, his grace, his office, and authority, are diligent under various pretences, and for divers ends, 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, honor, and delight in him; so also to declare his excellency, to plead the cause of his glory; to vindi­cate his honor, 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 excel­lency and sublimity of the subject treated of, for no wind 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 endeavors of the gates of hell.

            And in the acknowledgment of the truth concerning these things consists that faith in an especial manner, which was the life and glory of the primitive church, which they earnestly contended for, whereby they were victorious against all the troops of adversaries by whom it was assaulted. In giving testimony hereunto, they loved not their lives unto death, but poured out their blood like water, under all the pagan persecutions, which had no other design but to cast them down and separate them from this impregnable rock. In the defense of these truths did they conflict in prayers, studies, travels, and writings, against the swarms of seducers, by whom they were opposed. And for this cause I thought. to have confirmed the principal passages of the ensuing discourse with some testimonies from the most ancient writers of the first ages of the church; but I omitted that course, as fearing that the interposition of such passages might obstruct instead of promoting the edification of the cow-man sort of readers, which I principally intended.

 

CHRISTOLOGIA

OR, A

DECLARATION

OF THE

GLORIOUS MYSTERY

Of THE

PERSON OF CHRIST, &c.

CHAP. 1

Peter's Confession, Matt. 16: 16. The Substance and
Excellency of that Confession.

 

            OUR blessed Savior, inquiring of his disciples their apprehensions concerning his person, and their faith in him, Simon Peter, as he was usually the most forward on all such occasions, through his peculiar endowments of faith and zeal, returns an answer in the name of them all, Matt. 16: 16, " And Simon Peter answered and said, You art CHRIST, the Son of the living GOD."

            This short, but illustrious confession of Peter, corn­priseth 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 Savior of the church, in the discharge of his kingly, priestly, and prophetical power. 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.

            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, was approved by our Savior. And not only so, but eminent privileges were granted unto him that made it, and in him unto the whole church, that should live in the same faith and confession, ver. 17, ls; "And JESUS answered and said unto him, Blessed art You, Simon Bar-jona, for flesh and blood has not re­vealed it unto thee, but my Father which is in heaven. And I say also unto thee, you art Peter, and upon this rock will I build my church, and the gates of hell shall not prevail against it."

            Two things does our Savior consider in the answer returned to 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 which are required in all the disciples of CHRIST; " for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation," Rom. 10: 1O.

            The first thing which he speaks unto is the faith of Peter, who made this confession; without this, no out-ward confession is of. any use. 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 here-unto, the Lord CHRIST speaks, ver. 17, "And JESUS an­swered and said unto him, Blessed art You, Simon Bar­jona, for flesh and blood. has not revealed it unto thee, but my Father which is in heaven."

            He commends and sets forth the faith of Peter:-1. Worn 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 17: 3; but it is that which gives an immediate interest in the blessed state of justi­fication and acceptance with GOD, John 1: 12. 2. The immediate cause of this faith is Divine revelation. It is not the effect 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.

            2. He speaks of the confession itself, acquainting his disciples with the nature and use of it, which from the beginning he principally designed, ver. 1S, "And I say unto thee, that you art Peter, and upon this rock will I build my church, and the gates of hell shall not prevail against it."

            It is not the person of Peter, who confessed CHRIST, but the person of CHRIST, whom Peter confessed, that is the rock on whom the church is built.

            1. The variation of the expressions proves undeniably that our Savior 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 unto thee, you art Peter." He had given him this name before, at his first calling him, John 1: 42. Now he gives the reason of his doing so; namely, 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 what-ever be the signification of the name of Peter, yet the person so called was not the rock intended. The words are, *. Had he intended

the person of Peter, he would have expressed it plainly, *; " You art a rock, and on thee will I build." At least the gender had not been altered, but he would have said, *, which would have given some color to this imagination.

            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.

            3. There is but one rock, but one foundation. There is no mention in the Scripture of two rocks of the church. 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.

            4. Immediately after this declaration of our Savior's purpose, to build his church on the rock, he reveals unto his disciples the way and manner how he would lay its foundation; namely, in his death and sufferings, ver. 21. And thereon this supposed rock, being a little left unto his own stability, showed himself to be but a "reed shaken with the wind." For he was so far from putting himself under the weight of the building, that he at-tempted 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, ver. 22. And hereon he received the severest rebuke that ever the Lord JESUS gave unto any of his disciples, ver. 23. And so it is known that afterwards, through surprisal and temptation, he did what lay in him to recall that confession which here he made, and whereon the church was to be built.

The substance of the great mystery, contained in the attestation given by our Savior unto the confession of Peter, and the promise thereunto annexed, may be com­prised in the ensuing assertions.

            1. The person of CHRIST, the Son of the living GOD, as vested 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 en-gaged in opposition to this foundation. s. The church which is built on this rock shall never

be disjointed from it, or prevailed against by the oppo­sition of the gates of hell. The two former of these I shall speak briefly unto, my principal design being a demonstration of a truth that arises from the considera­tion of them all.

            The foundation of the church is two-fold. (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 has it spiritual life, grace, mercy, perfection, and glory, Ephes. 4: 15, 16, Col. 2: 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, Ephcs. 2: 19-22. without the faith and confession hereof, no one person belongs unto that church.

            That the Lord CHRIST is thus the foundation of the church, is testified unto, Isai. 28: 16; " Thus says the Lord GOD, Behold I lay in Zion for a foundation a Stone, a tried Stone, a precious Corner-stone, a sure Founda­tion: he that believeth shall not make haste." The inter­pretation and application of the last words of this promise by the apostle is, " He that believes on him shall not be ashamed or confounded," Rom. 9: 33, chap. 10: 11, 1 Pet. 2: 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 has laid in and of the church. But this fundamental truth of CHRIST being the only foundation of the church, is so expressly determined by the apostle Saint Paul, as not to need any farther confirmation; 1 Cor. 3: 11, "For other foundation can no man lay than that is laid, which is JESUS CHRIST."

 

CHAP. 2

Opposition made unto the Church, as built on the Person
of CHRIST.

 

            There are in the words of our Savior 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 are 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 to what is past, concerneth the matter of fact; whereof therefore I must give a brief account; and then we shall examine what evidences we have of the same endeavor 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 subtilty. But whereas in these things he acts not visibly in his own person, but by his agents, he has 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 a lamb, but speaks like a dragon." The first is the unbelieving world; the other, apostates and seducers of all sorts. Wherefore his work in this kind is of a double nature; the one an effect of his power and rage, acted by the world in persecution; the other of his policy and craft, acted by hereticks 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 human nature. Fraud, he first attempted in his temptation, Matt. 4: 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 does SATAN rage against it in open persecution. And for the example and comfort of the church, in its conformity to CHRIST, no means were left unattempted that might in­stigate and prepare the world for his ruin. Reproaches, scorn, false 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. 12: 3. And there is herein blessed provision made for all those who by faith make use of his example. He calls them to take up his cross and follow him; and he has showed them what is in it by his own bearing of it. Contempt, reproach, despiteful usage, calumnies, false accusations, wresting his words, blas­pheming his doctrine, reviling his person, all that he said and did, encompassed him all his days. And he has 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 with? To be made like unto him in the worst of evils, for his sake, is the most honorable condition in this world: GOD help some to believe it. Hereby was way made for his death. But in the whole it was mani­fested how infinitely, in all his subtilty and malice, SATAN falls short of the contrivances of Divine wisdom and power. For all that he attained by effecting his death, in the hour of darkness, was but the destruction of his own works, with the ruin of his kingdom; and what yet remains to consummate his eternal misery he shall him-self work out in his opposition to the church., His restless malice will not suffer him to give over the pursuit until nothing remains to give him a full entrance into endless torments,

            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 the 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 endeavors 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 upon 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 has 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 al-though GOD in many places, restrains it in his providence, by the circumstances of human affairs, yet as it has the least advantage, as it finds any door open, it endeavors 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 continues so to do, was, by pernicious errors and heresies. For all the heresies wherewith the church was assaulted for some centuries, were oppositions unto their faith in the person of CHRIST. I shall briefly reflect on the heads of this opposition, because they are now lifting up themselves again, though under new vizards and pretences. They were of three sorts.

First, that which introduced other doctrines and notions of Divine things, absolutely exclusive of the person and mediation of CHRIST. Such was that of the Gnostics, begun, as it is supposed, by 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 him-self, and the obedience of faith thereon, according to the gospel, they introduced endless fables, genealogies, and conjugations of deities, 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. This was the first way that SATAN attempted the faith of the church, namely, by substituting a perfecting. light and knowledge in the room of the person of CHRIST; and, for aught I know, it may be one of the last ways whereby he will endeavor the accom­plishment of the same-design.

Secondly, 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, Samosatians, and Pho­tinians; for they all affirmed him to be a mere man. 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 endeavor again engaged in. The old enemy taking advantage of that prevalency of atheism and pro­faneness among those that are called Christians, does again employ the same engine to overthrow the faith of the church, and that with more subtilty than formerly, in the Socinians. For their faith, or rather unbelief, concerning the person of CHRIST, is the same with those before-mentioned. (2.) There were such as opposed his Divine nature, under pre­tence of declaring it another way than the church did. So was it with the Arians, in whom the "gates of hell" seemed once to be near obtaining a prevalency. For almost the whole professing world 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 Son of the living GOD.

            Thirdly: By some his human nature was opposed, fob: no stone did SATAN leave unturned in the pursuit of his great design. And that which in all these things he aimed at was the substitution of a false CHRIST, in the room of him who in one person was both the Son of man, and the Son of the living GOD. And herein he in­fected the minds of men with endless imaginations. Some denied him to have any real human nature, but to have been a phantasm, an appearance, acted by Divine power; some that he was made of heavenly flesh, brought from above, and which, as some also affirmed, was a parcel of the Divine nature. Some affirmed that his body was not animated as ours are, by a rational soul, but was immedi­ately acted by the power of the Divine Being, in the. room of a soul. Some, that his body was of an ethereal nature, and was at length turned into the sun; many such diabolical delusions. And there yet want not attempts in these days, of various sorts, to destroy the verity of his human nature. The design of SATAN, in all these pernicious imaginations, is to break the alliance between CHRIST in his human nature and the church, whereon the salvation of it does absolutely depend.

            Fourthly: he raised a vehement opposition against 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. An union they said there was between then, 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; but that the Son of GOD assumed our nature, this they would not acknowledge. And this pernicious imagination, though it seems to make conces­sions of truth, does no less effectually subvert 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 the 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 endeavor to put a new color on old imaginations, the design of SATAN is one and the same in them all, namely, to oppose the building of the church upon its proper sole foundation. And these things shall be afterwards expressly spoken unto.  I intend no more in these instances but briefly to de­monstrate, that the principal opposition of the "gates of hell" unto the church lay always to the building of it by faith on the Person of CHRIST.

            It were easy also to demonstrate, that Mahonletanism; which has been so sore a stroke unto the Christian pro­fession, is nothing but a combination of force and fraud, in opposition to the Person of CHRIST.  It is true, that SATAN, after all this, by another way„ attacked the doctrine of the offices and grace of CHRIST with the worship of GOD in him. And this he carried so far as that it issued in a fatal Antichristian. apostasy i which is not of my present consideration. But we may proceed to what is of our own immediate concernment; for the same work with that before described is still carried on. The Person of CHRIST, the faith of the church con­cerning it, the relation of the church unto it, the building of the church on it, the life and preservation of the church thereby, are things that the " gates of hell" are engaged in an opposition unto. For,

            1. It is known with what subtilty and urgency his Divine nature and Person are opposed by the Socinians. What an accession is made daily unto their incredulity. What inclination multitudes manifest towards their per­nicious ways, are also evident unto all who have any con­cern in or for religion.

            2. Many who deny not his Divine Person, yet seem tq grow weary of any concern therein. A natural religion, or none at all, pleases 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, 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. With-out them the common notions of the Divine Being and goodness will guide men sufficiently unto eternal bles­sedness.

            3. There are sonic who have so ordered the frame of religion, that it is very uncertain whether they leave any place for the Person of CHRIST in it or not. For besides their denial of the hypostatical union of his nature,_they ascribe all that unto a light within them, which GOD will effect only by CHRIST as a Mediator. What are the in­ternal actings of their minds, as to faith and trust in him, I know not; but from their outward profession, he seems to be almost excluded.

            4. There are not a few who pretend high unto religion and devotion, who declare no erroneous conceptions about the Person of CHRIST, but who yet manifest themselves not to have that regard unto him which the gospel pre-scribes and requires. Hence have we so many discourses published about practical holiness and-duties of obedience, written with great elegance of style, and seriousness in argument, in which we can meet with little or nothing wherein JESUS CHRIST, his office, or his grace are con­cerned. Yea, it is strange if we do not meet with some reflections on those who judge them to he 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.

            That by these, and the like means, SATAN does yet attempt the ruin of the church, as to its building on an everlasting Rock, falls under the observation of all who are concerned in its welfare. And whatever others may apprehend concerning this state of things, 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 without giving their testimony against, and endeavoring to stop, as much as lies in them, the progress of this prevailing declension from the only foundation of the church, I know not.

            Some few things concerning the Person of CHRIST, with respect unto the confession of Peter, will be comprised in the ensuing discourse. And some things I must premise in general. As, (1.) The instances which I shall give concerning the use and consideration of the Person of CHRIST in the Christian religion, are but few, and those perhaps not the most signal which the greater spiritual wisdom of others might propose. And indeed who shall 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 you can tell?" Prov. 30: 4. See Isai. 9: 6. It is enough for us to stand in an holy admiration at the shore of this unsearchable ocean, and to gather up some parcels of that Divine treasure, where-with the Scripture of truth is enriched.

            (2.) I make no pretence of searching into the bottom of any part of this great " mystery of Godliness, GOD manifest in the flesh." It is altogether unsearchable unto the line of the most enlightened minds in this life. What we shall farther comprehend of it in the other world, GOD only knows. We cannot in these things, by our utmost 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. 1: 1O, 11, 12. Only I shall endeavor to represent unto the faith of them that believe, somewhat of that which the Scripture does 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. 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, endeavor to weaken the faith of the church in its adherence unto this foundation. Howbeit, neither the one sort nor the other have any place in my thoughts in comparion of the edification of those who love the Lord JESUS CHRIST in sincerity.

 

CHAP. 3

 

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 mast glorious and ineffable effect of Divine Wisdom, grace, and power, and there-fore is the next foundation of all acceptable religion. The Divine Being itself is the first 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 in-finite excellencies. It is the glorifying 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 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 honor and glory to GOD.

The way whereby alone this manifestation may be made is by outward acts and effects. For in itself the Divine nature is hid from all living, and dwells in that light whereunto no creature can approach. This there-fore GOD first made by the creation of all things out of nothing. The creation of man himself, with the principles of a rational nature, a conscience attesting his sub-ordination unto GOD, and of all other things declaring the glory of his wisdom, goodness, and power, was the immediate ground of all natural religion, and yet 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. 1: 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; but as incarnate, as he assumed our nature into personal subsistence with himself. His con­ception in the womb of the virgin 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. A mystery it is, so far above the order of all creating or providential operations, that it wholly transcends the sphere of them that are most miraculous. Herein did GOD glorify all the properties of the Divine nature, acting in a way of infinite wisdom, grace, and condescension. The depths of the mystery hereof are open only unto him whose understanding is infinite. All other things were produced 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 hypo-statical union with the Son of GOD, this constitution of one and the same person in two natures so infinitely dis­tinct, 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 ad-mired 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 under 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 does 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 1: 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. 3: 16, " without controversy great is the mystery of GODliness: GOD was manifested in the flesh." A mystery it is, and that of those dimensions as no creature can comprehend. Sometimes it putteth things together, as that the distance of the two natures shall illustrate the glory of the one person, John 1: 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." This Word was made flesh; not by any change of his own nature; 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 be his own, whereby he "dwelt among us." This glorious Word, which is GOD, and described by his eternity and omnipotency in works of creation and pro­vidence, was made flesh, which expresseth the lowest condition of human nature; without controversy great is 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 with himself. This is the only rock and assured founda­tion of the relation of the church unto GOD, which now can never utterly fail.

            There was true religion in the world after the fall, both before and after giving of the law; a religion built upon Divine revelation. And as for the outward glory of it, the administration, which it was brought into under the tabernacle and temple, was beyond what is represented in the institutions of the gospel. Yet is the Christian religion our evangelical profession, and the state of the church thereon, far more glorious, beautiful, and perfect, than that state of religion could attain. And as this is evident from hence, because GOD in his wisdom, grace, and love to the church, has removed that state, and introduced this in the room thereof; so the apostle proves it in all considerable instances, in his epistle to the He-brews, written for 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 as they repre­sented what is of CHRIST, GOD manifested in the flesh. The promise was concerning him; and the institutions of worship did only represent him, and what related to him. So the apostle declares it, Col. 2: 17. Wherefore, as all the religion that was in the world after the fall was built on the promise of this work of GOD, in due time to be accomplished, so it is the actual performance of it which this mystery of GODliness. And in that state wherein he visibly appeared as 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 his Divine wisdom and grace? So also is it proposed unto us, Isaiah 9: 6, " Unto us a Child is born, unto us a Son is given, and the government shall be on his shoulders; and his name shall be called Wonderful, Counsellor, the Mighty GOD, the Everlasting Father, the Prince of Peace." He is called in the first place Won­derful, and that deservedly, Prov. 30: 4. That the mighty GOD should be a Child born, and the everlasting Father a Son born unto us, may well entitle him unto the name of Wonderful.

            The glory of the same mystery is elsewhere testified unto. Heb. 1: 1-3, " GOD has 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 sins." That he purged our sins by his death, and the oblation of himself therein unto GOD, is acknowledged. That this should be done by him, by whom the worlds were made, who is the essen­tial brightness of the Divine glory, and the express image of the person of the Father therein, and who upholds, rules, sustains all things by the word of his power, whereby GOD purchased his church with his own blood, Acts 20: 28, is that wherein he will be admired unto eternity. See Phil. 2: 2, 6-9.

This is the glory of the Christian religion, the founda­tion that bears the superstructure. 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 institution, in the state of pure uncorrupted nature, was

is the foundation of the Christian religion, and which gives it the pre-eminence above all that went before it. The faith of this mystery ennobles the mind wherein it is, 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 Exe7      s exoroµevwv, Heb. 11: 1, "The evi­dence of things not seen;" that which makes evident as by demonstration, those things which are no way the object of sense, and which reason cannot comprehend. The more sublime and glorious, the more inaccessible unto sense and reason are the things which we believe, the more are we changed into the image of GOD in the exercise of faith upon them. Hence we find this most glorious effect of faith, the transformation of the mind into the likeness of GOD, no less real, evident, and eminent in maiiy, whose rational abilities are weak in the eye of that wisdom which is of this world, than in those of the highest natural sagacity. For " GOD has chosen the poor of this world rich in faith, and heirs of the kingdom," Jam. 2: 5. However they may be poor, and, as another apostle speaketh, " foolish, weak, base, and despised," 1 Cor. 1: 27, 28, yet that faith which en­ables them to embrace Divine mysteries, renders them rich in the sight of GOD, in that it makes them like unto him.

            But where this faith is, the greatness of the mysteries which it embraceth heightens its efficacy in all blessed effects upon the soul. Such is this constitution of the person of CHRIST, wherein all the glory of all the holy perfections of the Divine nature is manifested. So speaks the apostle, 2 Cor. 3: 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. 4:6, or the glorious representation which is madeof him in the person of CHRIST. The glass wherein this glory is represented unto us, proposed unto our view and contemplation, is the gospel. And those who view it steadfastly 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 3: 2. Here faith begins what sight shall perfect hereafter. But yet " we walk by faith, and not by sight," 2 Cor. 5: 7. And although the life of faith and vision differ in degrees, yet have they both the same object and the same operations. The object of vision is the whole mystery of the Divine existence and will; and its operation is a perfect conformity to GOD, wherein our blessedness shall consist. Faith has 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 unto him. And this it does 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 of sight in glory. The exercise of faith herein does more raise and perfect the mind, more dispose it unto holy, heavenly 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 endeavors 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 lesser world, 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 glorious ob­ject for their meditations, namely, the glory of GOD in CHRIST, is both to despise the wisdom of GOD in that revelation of himself, and to come short of that trans-forming efficacy of faith, whereby we are made like unto GOD. For hereunto alone does it belong, and not to any knowledge of the most secret recesses of nature.

            Moreover, this constitution of the person of CHRIST being the most admirable effect of Divine wisdom, grace, and power, is that alone which can bear the weight of the whole superstructure of the mystery of GODliness; that wherein alone faith can find rest and peace. " Other foundation can no man lay save that is laid, which is JESUS CHRIST," 1 Cor. 3: 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 utmost those that come to GOD by him. His blood alone could purge our consciences from dead works, who did offer himself unto GOD, through the eternal Spirit, Heb. 9: 14. And when the apostle, for our relief against the guilt of sin, calls us unto the consideration of intercession and propitiation, he mindeth us peculiarly of his person by whom they are formed; 1 John 2: 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 apos­tasy from GOD. These things are now generally looked on as of no great concernment: but when GOD fixeth an apprehension of his displeasure for them on the soul, if it be before it is too late, it will cause men to look out for relief. 2. This relief is proposed in the gospel. And it is the death and mediation of CHRIST alone. By them peace with GOD must be obtained, or it will cease for ever. But. 3. When any person comes practically to know how great a thing it is for an apostate sinner to obtain the remission of sins, and an inheritance among them that are sanctified, endless 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 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 you can 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 believe, and therein does it find rest with peace.

 

 

CHAP. 4

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 to his own eternal glory in the vocation, sanctification, and salvation of the church. That which I intend is what the apostle expresseth, Eph. 1: 9, 1O; " Having made known the mystery of his will, according to his good pleasure which he purposed in him--self, that in the dispensation of the fullness of time 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. But it was all to be effected in CHRIST.

            Thus it is said of him, with respect to his future incar­nation and work of mediation, that " the Lord possessed him in the beginning of his ways, before his works of old, that he was set up from everlasting, from the begin­ning, or ever the earth was," Prov. 8: 22, 23. The eternal personal existence of the Son of GOD, is supposed in these expressions. without it, none of these things could be affirmed of him. But there is a regard in then, both unto his future incarnation, and the accomplishment of the counsels of GOD thereby. With respect thereto, " GOD possessed him in the beginning of his ways, and set him up from everlasting." GOD possessed him eter­nally as his essential wisdom, as he was always and is always in the bosom of the Father, in the mutual ineffable love of the Father and Son, in the bond of the Spirit. But he signally possessed him in the beginning of his ways, as his wisdom acting in the production of all his ways and works. 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 ever-lasting," as the foundation of all the counsels of his will, in and by whom they were to be executed and ac­complished.

So it is expressed, ver. 3O, 31, " I was by him as one brought up with him, I was daily his delight, rejoicing before him, rejoicing in the habitable parts of the earth, and my delights were with the sons of men." And it is added, that thus it was before " the foundation of the world was laid, or the chiefest part of the dust of the earth was made," that is, man was created. Not only was the delight of the Father in him, but his delight was in the habitable parts of the earth, and among the sons of men, before the creation of the world. Wherefore the eternal 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, says 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 honor, belonging unto the person of the Son, as de-signed 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 17: 5, " And now, OFather, glorify me with thine ownsclf, with the glory which I had with thee before the world was." To suppose that the Lord JESUS CHRIST prays in these words for such a real communication of the properties of the Divine nature unto the human, as should render it immense, omniscient, is to think that he prayed for the destruction and not the exaltation of it. For on that supposition it must necessily lose all its own essential properties, and consequently its being. Nor does 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. For the manifestation hereof he now prays; and that the glory of his goodness, grace, and love in his peculiar undertaking of the execution of the counsels of GOD, might be made to appear. And this is the principal design of the gospel. It is the decla­ration as of the grace of GOD the Father, so of the love, grace, goodness, and compassion of the Son in under-taking the accomplishment of GOD's counsels in the sal­vation of the church. And hereby does he hold up the pillars of the earth, or support this inferior creation, which otherwise, with the inhabitants of it, would by sin have been dissolved. And those by whom his eternal Divine pre-existence, 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," said he, " daily his delight, rejoicing always before him." It is not absolutely the mutual eternal de-light 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. 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, my elect in whom my soul delighteth," Isa. dlii. 1, as he also proclaims the same delight in him from heaven in the days of his flesh, Matt. 3: 17, chap. 17: 5. He was the delight of GOD, as he in whom all his counsels for his own glory in the redemption and salvation of the church, were laid and founded. Isa. xlix, 3, " My ser­vant in whom I will be glorified," that is, " by raising the tribes of Jacob, restoring the preserved of Israel, in being a light unto the Gentiles, and salvation of GOD unto the ends of the earth," 5: 6.

            GOD delights 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. 16: 4. He " made them for his plea-sure," Rev. 4: 11, that is, not only by an act of sove­reignty, but to his. own delight and satisfaction. And a double testimony did he give hereunto with respect unto the works of creation. (1.) In the approbation which he gave of the whole upon its survey. " And GOD saw all that he had made, and behold it was good," Gen. 1: 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 apprehension of his glory, " sang forth his praise," Job xxxviii. 6, 7. (2.) In that he " rested from his works," or in them when they were finished, Gen. 2: 2. It was not a rest of weariness from the labor of his work, but a rest of complacency and delight in what he had wrought, that GOD entered into.

            But the principal delight 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 was in the counsels themselves from whence they proceed. Especially is it so as to these counsels of the Father and the Son, respecting 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 has made of him-self, that GOD has an infinite delight in the eternal actings 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.  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.

            1. GOD made all things in the beginning 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, congrous unto their natures and operations; so in the various respects which they had to each other, 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. And the eternal power and wisdom of GOD were 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. Thereunto are we again restored in CHRIST.

            2. GOD was pleased to permit the entrance of sin both in heaven above and in the 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 to all things here below, was from the obedience of man unto whom they were put in subjection. There good estate depended on their subordination to him in a way of natural use, as his did on GOD in the way of moral obedience, Gen. 1: 26-28, Psal. 8: 6--8. Man, as was said, is a creature which GOD made, that by him he might receive the glory that he aimed at, in and by the whole inanimate creation. This was the end of our nature in its original constitution. Thereunto are we again restored in CHRIST, Jam. 1: 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. 3: 17, 18, Rom. 8: 2O, 21.

            3. GOD had from all eternity laid in provisions of counsels for the recovery of all things into a better estate than was lost by sin. This is the * warrant, the revivification, the restitution of all things, Acts 3:, 19, 21; the avaxe(paXaiwcis, or the gathering all things in heaven and earth under a new head in CHRIST JESUS, Ephes. 1: 1O. 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 counsels, and the disposal of them into a subserviency one unto another; yet this is necessary from the infinite wisdom of GOD, that he is put unto no new counsels by any events in the works of creation. All things were disposed by him in those ways and methods, and that from eternity, which conduce unto, and certainly issue in that glory which is ultimately intended.

            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 was in the Divine will and wis­dom alone. No reason can be given 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. 1: 9. " The purpose of him who worketh all things according to the counsel of his will," ver. 11. " Who has known the mind of the Lord, or who has been his counsellor, or who has given first unto him, and it shall be recompensed to him again? For of him, and through him, and to him are all things," Rom. 11: 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 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.

            (2.) 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, Col. 1: 15—19; " He is the image of the invisible GOD, the first-born of every creature. For by him were all things created that are in heaven and that are in the earth, visible and invisible; all things were created by him and for him; and he is before all things, and by him all things consist; and he is the head of the body, the church, the beginning, the first-born from the dead, that in all things he might have the pre-eminence." Two things, as the foundation of what is ascribed unto the Lord CHRIST in the ensuing discourse, are asserted, ver. 15, 1. That " he is the image of the invisible GOD;" 2. That he is the " first-born of every creature:" things seeming very distant in themselves, but gloriously united 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, the brightness of the glory, and express image of the Father's person. And as he is the essential, the eternal image of the invisible GOD, his wisdom and power, the efficiency of the first creation, And its con­sistence being created, are ascribed unto him, ver. 16, 17, " By him were all things created that are in heaven and in earth, visible and invisible." And because of the great notions that were then in the world, especially among the Jews, of the greatness and glory of the in-visible parts of the creation in heaven above, he mentions them in particular, under the most glorious titles that any could 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. 11: 36.

            2. Again it is added, that he " is the first-born of every creature;" which principally respects the new creation, as it is declared, ver. 18, " He is the head of the body, the church, the beginning; the first-born from the dead, that in all things he might have the pre-eminence." For in him were all the 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 describes at large in the ensuing verses. And these things are both joined in this place. As GOD the Father did nothing in the first creation but by him as his eternal wisdom, John 1: 3, Heb. 1: 2, Prov. 8: so he designed nothing in the new creation or restoration of all things, but in him as he was to be incarnate. Where-fore in his person were laid all the foundations of the counsels of GOD, for the sanctification and salvation of the church. Herein he is glorified, and that in a way unspeakably exceeding all that glory which would have accrued unto him from the first creation, had all things abode in their primitive constitution.

            His person therefore is the foundation of the church, the great mystery of GODliness, or the religion we profess; the 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.

 

 

CHAP. 5

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. 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 thereto, and none of them of the same nature therewith. The end of the Word itself is to instruct us in the knowledge of GOD in CHRIST. That therefore which I should now demonstrate is, that " in the person and mediation of CHRIST, which are inseparable, there is made unto us a blessed representation of the glorious properties of the Divine nature, and of the holy counsels 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 to the explication hereof.

            1. GOD in his own essence is absolutely incomprehen­sible. His nature being immense; and all his holy properties essentially infinite, no creature can 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 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 has seen GOD at any time; the only begotten, who is in the bosom of the Father, he has declared him," John 1: 18; 1 Tim. 6: 16.

            2. Therefore we can have no direct intuitive notions'of the divine essence or its properties. " Such knowledge is too wonderful for us." Whatever is pleaded for an intellectual vision of the essence of GOD in the light of glory, yet none pretend unto a possibility of an immediate full comprehension of it. But in our present state GOD is to us as he was unto Moses, under all the external manifestations of his glory, in thick darkness, Exod. 20: 21. All the rational conceptions of the minds of men are swallowed up and lost, when they would exercise them-selves directly on that which is absolutely immense, eter­nal, infinite.

            This is declared in the answer given unto that request of Moses; " I beseech thee slim 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 majestic presence, but no appearance was made of his essence or person. Hereon Moses desired, 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 bad beheld, but of the undee ted glory of his essence and being; Through a transport of love to GOD, he would have been in heaven whilst he was upon earth; yea, desired more than heaven itself will afford, if he would have seen the essence of GOD with his bodily eyes. In answer hereto GOD tells him, " that he could not see his face and live; for none can have either bodily sight or direct intuition of the Divine Being. But this I will do, says GOD, " I will make my glory pass before thee, and you shall see my back parts," Exod. xxxiii. 18-23, &c. This is all that GOD would grant, namely, 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 passes 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 generated in us, and regulated 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. 1: 2O. Yet must it be granted, that no mere creature, not the angels above, are 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 untreated glory of GOD, that we cannot fully apprehend the reflection of it on creatures in themselves finite and limited. Hence they thought of old, when they had seen an angel, that so much of the Divine perfections had been manifested unto them that thereon they must die, Judg. 13: 21, 22. Howbeit they 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 continuwlly made known by the things that were made. But men generally mis­carried in the contemplation of them, as the apostle declares, Rom. 1: For still they were influenced by a common presumption that there must be a nearer and more evident manifestation of GOD; that made by the works of creation and providence being not sufficient to guide them unto him. But in the pursuit hereof, they utterly ruined themselves. They would do what GOD had not done. By common consent they framed repre­sentations of GOD unto themselves; and were so besotted therein, that they utterly lost the benefit which they might have received by the manifestation of him * in the works of the creation, and took up with most foolish imagina­tions. For whereas they might have learned from thence the being of GOD, his infinite wisdom, power, and good­ness, namely, in the impressions and characters of them on the things that were made; in their own representa­tions of him, they changed " the glory of the invisible GOD into an image made like unto corruptible man, and to birds and four-footed beasts, and creeping things,". Rom. 1: 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, became the occasion.of all idolatry. Hence were all those 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 prohibition.

            Wherefore it is granted that GOD has placed many characters of his Divine excellencies upon his works of creation and providence; 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 him in a due manner. Wherefore,

            5. A mere external doctrinal revelation of the Divine nature and properties, without any real representation of them, was not sufficient to the end of GOD in the mani­festation of himself. This is done in the Scripture; but the whole Scripture 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; so, as to the event, GOD himself has declared that in his own way such a manifestation was needful to that end of the manifestation of himself, which he designed. For,

            6. All this is done in the persist! 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. It is GOD, as the Father, who is so peculiarly represented in him and by him; as he says, " He that has seen the Son, has seen the Father also," John 14: 9.       

            Unto such a representation two things are required, (I.) That all the properties of the Divine nature, theknowledge 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. In his per-son 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 is there a blessed representation made unto us of all the holy properties 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. (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. In the assumption of our nature into personal union with himself, 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 17: 2O, 21; there is the nearest approach of the Divine Being untq us, that the nature of things is capable of.' Col. 1: 15, " He is the image of the invisible GOD." It was necessary that this invisible GOD should be so repre­sented unto us by some image of him, that we might know him, and that therein he might be worshipped according to his own will. But this must be of his own contrivance, an effect of his own infinite wisdom. Hence, as he absolutely rejecteth all images and representations of him of men's devising, and declares that the honor that any should think would thereby redound unto him, was not given unto him, but unto the devil; so that which he has provided himself, unto his own holy ends and purposes, is every way approved of him, For he will have all men " honor the Son, even as they honor the Father," and so, as that " he who honoreth not the Son, honoreth not the Father," John 5: 23. This image, therefore, is the person of CHRIST; " He is the image of the invisible GOD," John i, 1; "The Word was with GOD, and the Word was GOD." The Word was GOD, in the unity of the Divine essence; and the Word was with GOD in its distinct personal subsistence; the Word, that is, the person of the Son, as distinct from the Father. And in this respect he is the essential image of the Father, as he is called in this place, and that because he partakes of all the same Divine properties with the Father. 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 under-standings can make no approach unto, does 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 be-gotten, 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, in order to the work of his mediation; so he is 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 to the enjoyment of him. All this himself in­structs us in.

He reflects 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 5: 37.

            And in opposition hereunto, he tells his_ disciples, that " they had known the Father, and seen him," John 14: 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," ver. 9; his answer was, " Have I been so long time with you, and have you not known me? He that has seen me, has seen the Father," ver. 1O.

Three things are required to the justification of this assertion. (l.) 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 as represented by him as his image; the Word, the Son of the Father, as he was with GOD. The unity of nature, and the distinction of Persons, is the ground of that assertion of our Savior, " He that has seen me, has seen the Father also." (3.) But, moreover, the Lord CHRIST has 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 have you not known me?" Whilst he was with them, dwelt among them, conversed with them, be 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 1: 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 men to conceive. In the constitution of his Person of two natures, so infinitely distinct in themselves, and in the work it was designed unto, the wisdom, power, goodness, 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 per­fections.

            The same truth is testified unto, Heb. 1: 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 the Person by whom the " worlds were made," and who " upholdeth all things by the word of his power:" Yet does he not speak of him absolutely as he was GOD, but also as he who " in him-self purged our sins, and is sat down at the right hand of the Majesty on high;" that is, in his whole Person.

            Herein he is * to ms, the of urgency; 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 that believe.

            It may be said, that the Scripture itself is sufficient for this end of the declaration of GOD unto us, so that there is no need of any other representation of him; and these things serve only to turn the minds of men from learning the 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 in its proper use, and unto its proper end; it is perfect, and most sufficient.

            It is the Word of GOD; howbeit it is not the internal essential Word of GOD, but 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 to 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, is fully declared in the gospel, Rom. 1: 1-4. The gospel is the declaration of CHRIST as " the power of GOD, and the wisdom of GOD," 1 Con 1: 23, 24. Or an evident representation of GOD in his Person and mediation unto us, Gal. 3: 1. Wherefore three things are herein to be considered. 1. The real 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. The means of its revelation, whereby the knowledge of it is conveyed unto our minds. This is the gospel; compared unto a glass, because of the prospect which we have of the image of GOD therein. But without it, we can behold nothing of this image of GOD. 3. The internal light of the mind, in the saving illumination of the Holy Spirit enabling us by that means, and in the use of it, spiritually to behold and discern " the glory of GOD in the face of JESUS CHRIST."

            Through both these, in their several ways of operation, there proceeds 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." But we may yet a little farther contemplate these things, in some instances wherein the glory of GOD and our own duty are concerned.

            1. The glory of GODs wisdom is exalted, and the pride of the imaginations of men is proportionably debased. And in these two consists the real foundation of all reli­gion in our souls.

            2. There is a peculiar ground of the spiritual efficacy of this representation of GOD. The revelation that he has made of himself, and of the glorious properties of his nature in the works of creation and providence, are in themselves clear, plain and manifest, Psal. xix. 1, 2, Rom. 1: 21, 22. Those which are made in CHRIST are sublime and mysterious. Howbeit, the knowledge we have of him, as he is represented unto us in CHRIST, is far more clear, certain, steady, effectual and operative than any we can attain to 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 by faith alone, and 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.

            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 representation of them which is made in the Person of CHRIST in the gospel. It is confessed, that there may be good use made of the evidence which reason gives, concerning the being and rule of GOD. But to rest herein, to esteem it thebest and most perfect knowledge of GOD that we can attain, not to rise up unto the more full, perfect, and evident manifestation of himself that he has 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.

            4. Because GOD is not thus known, it is that the know ledge of him is so barren and fruitless in the world. 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. 1: it rescued them from no kind of wickedness and villany, as he there also manifests. So it is among many that are called Christians at this day. 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 effectual to work the soul unto 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.

 

 

CHAP. 6

Power and Efficacy communicated unto CHRIST for the
Salvation of the Church.

 

            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 does he immediately communicate all gospel benefits unto us, gives us an access unto GOD here by grace, and in glory hereafter: for he saves us as he is the Mediator between GOD and man. But hereon an inquiry may be made, whence it is that the acts and duties of this office of CHRIST should have such a power and efficacy? And this is his holy mysterious Person; from thence all power and efficacy is derived and transfused into his offices.

            A truth this is of that importance, that the declaration of it is the principal design of one entire book of the Holy Scriptures, namely, the Epistle to the Hebrews. That the glorious excellency of the Person of CHRIST does enable him, in the discharge of his offices, to accomplish those ends which none other could, is the sum and sub-stance 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. GOD gave of old both kings, priests, and prophets unto the church. He anointed them unto their offices, directed them in the discharge of them, was present with them in their work, and accepted of their duties. Yet by none of them, nor by all of them together, was the church supernaturally enlightened, internally ruled, or eternally saved; nor could it so be.

            Two things were required unto the person of CHRIST, that his offices might be effectual unto the salvation of