CHAP. 13

An humble Inquiry into, and Prospect of the infinite Wisdom of GOD,

in the Constitution of the Person of CHRIST, and the Way of Salvation thereby.

 

            The depths of Divine wisdom in this glorious work are hid from the eyes of all living. " GOD alone under­standeth the way thereof; and he knows the place thereof." Yet is it so glorious in its effects, that " de­struction and death say, We have heard the fame of it with our ears." The fame and report of this Divine wisdom reach even unto hell. Those who eternally perish shall hear a fame of this wisdom in the glorious effects of it towards the blessed souls above. These depths we may admire and adore, but we cannot comprehend: " For who has known the mind of the Lord herein, or with whom took he counsel?" This alone is left unto us in the way of duty, that in the effects of them we should contemplate their excellency, so as to give glory to GOD, and live in an holy admiration of his wisdom and grace. Some things in general are to be premised to our present inquiry.

            1. We can have no due prospect of the wisdom of GOD in any of his works, much less in this of " sending his Son in the likeness of sinful flesh," unless we consider also the other holy properties of the Divine nature. Such are his holiness, righteousness, goodness, and grace.

            There are three excellencies of the Divine nature prin­cipally to be considered in all the external works of GOD. (1.) His goodness. This is the eternal fountain of all Divine communications. Whatever is good to any crea­ture, is an emanation from Divine goodness. (2.) Wis­dom, which is the directive power of the Divine nature. Hereby GOD guides, orders, and directs all things to his own glory. (3.) Power, which is the effective excellency of the Divine nature, accomplishing what wisdom does design and order. Whereas wisdom, therefore, is that holy excellency of the Divine Being, wherein GOD designs, and whereby he effects the glory of all the other proper-ties of his nature, we cannot trace the paths of it in any work of GOD, unless we know the concernment of those other properties in that work. For that which wisdom principally designs, is the glorification of them. And unto this end almighty power always accompanies the directive infinite wisdom. What infinite goodness will communicate, that infinite wisdom designs, contrives, and directs to the glory of GOD; and what wisdom so designs, infinite power effects.

            2. We can have no apprehensions of the other properties of the Divine nature in this great mystery of GODliness, without the consideration of that state of our own wherein they are so concerned. That which was designed unto the eternal glory of GOD in this great work of the incar­nation of his Son, was the redemption of mankind, or the recovery and salvation of the church. The whole Scripture constantly assigneth this sole end of that effect of Divine goodness and wisdom, yea asserts it as the only foundation of the gospel, John 3: 16. Wherefore unto a due contemplation of Divine wisdom in it, it is neces­sary we should consider what is the nature of sin, espe­cially of that first sin, wherein our original apostasy from GOD did consist; what was the condition of mankind thereon; what is the concernment of the holy GOD therein. What way was suited unto our recovery, that GOD night be glorified. without a previous consideration of these things we can have no due conceptions of the wisdom of GOD in this glorious work. Wherefore I shall so far speak of them, that if it be the will of GOD, the minds of those who read and consider them, may be opened and prepared to give admittance unto some rays of that Divine wisdom, whose full light we are not able in this world to behold.

            The first thing we are to consider is, the nature of our sin and apostasy from GOD. For from thence we must learn the concernment of the Divine excellencies of GOD in this work. And there are three things that were emi­nent therein.

            1. A reflection on the holiness and wisdom of GOD, in the rejection of his image. He had newly made man in his own image. And this work he so expresseth as to intimate a peculiar effect of Divine wisdom in it, whereby it was distinguished from all other external works of creation whatever, Gen. 1: 26, 27. " And GOD said, let us make man in our own image, after our likeness; so GOD created man in his own image, in the image of GOD created he him." No where is there such an emphasis of expression concerning any work of GOD. And sundry things are represented as peculiar therein; especially, 1st. That the word of consultation and that of execution are distinct, whereas in all other works of creation, the word of determination and execution was the same. When he created light, which seems the beauty and glory of the whole creation, he only said, " Let there be light, and there was light," Gen. 1: 3. So was it with all other things. But when he comes unto the creation of man, another process is proposed. These several words are distinct, not in time, but in nature. GOD said, " Let us make man in our image and likeness;" and thereon it is added distinctly, as the execution of that antecedent counsel: " So GOD made man in his own image." This puts a signal eminency on this work of GOD. 2dly, A distinct peculiar concernment of all the persons of the Holy Trinity in their consultation and operation. In this great work Divine goodness exerted itself eminently in the person of the Father; the eternal fountain, as of the Divine nature, so of all Divine operations: Divine wisdom acted peculiarly in the person of the Son, the eternal wisdom of the Father: and Divine power wrought effec­tually in the Person of the Holy Spirit; who is the imme­diate actor of all Divine operations. Thus GOD made man in his own image, that is, in such rectitude of nature as represented his righteousness and holiness in such a state and condition, as had a reflection on it of his’power and rule. The former was the substance of it, the latter a necessary consequent.

            Three things GOD designed in this communication of his image, which were his principal ends in the creation of all things. And therefore was Divine wisdom more eminently exerted therein, than in all the other works of this inferior creation. The first was, that he might therein make a representation of his holiness and righ­teousness among his creatures. This was not done in any other of them. Characters they had on them of his goodness, wisdom, and power. In these things " the heavens declare the glory of GOD, and the firmament shows his handy work." His eternal power and GOD-head are manifest in the things that are made. But none of them, not the whole fabric of heaven and earth, with all their glorious ornaments, were able to receive any impressions of his holiness and righteousness, of any, of the moral perfections of his nature. Yet in the demonstration and representation of these things does the glory of GOD principally consist. Wherefore he would have an image and representation of them in the creation here below. And this he will always have so long as he will be worshipped by any of his creatures.

The second was, that it might be a means of rendering actual glory unto him from all other parts of the crea­tion. without this, which is as the animating life of the whole, the other creatures are but as a dead thing. They were as a well-tuned instrument, which gives no sound, unless there be a skilful hand to move it. What is light if there be no eye to see it? or what is music if there be no ear to hear it? How glorious soever any of the works of creation appear from impressions of Divine power, wisdom, and goodness on them, yet without this image of GOD in man, there was nothing here below to understand GOD in them, to glorify GOD by them. This alone is that whereby in a way of admiration, obedience, and praise, we were enabled to render GOD the glory which he designed from those works of his power.

            The third was, that it might be a means to bring man unto that eternal enjoyment of himself, which he was designed for. For this was to be done in a way of obe­dience: " Do this and live," was that rule which the nature of GOD and man, with their mutual relation, did require. But we were made meet for this obedience, and enabled to perform it only by virtue of this image of GOD. It was a power to live unto GOD in obedience, that we might come to the enjoyment of him in glory. Evident it is, that these were the principal ends of GOD in the creation of all things. Wherefore this constitution of our nature, and the famishment of it with the image of GOD, was the most eminent effect of infinite wisdom in all the outward works of the Divine nature.

            2. By apostasy from GOD, man voluntarily rejected and defaced this blessed representation of the righteousness and holiness of GOD, this great effect of his goodness and wisdom, in its tendency to his eternal glory, and our enjoyment of him. No greater dishonor could be done unto him, than in casting contempt on his counsel. For as his holiness, which was represented in that image was despoiled, so we did what lay hr us to defeat the con­trivance of his wisdom. This will be evident by reflecting on the ends of it. For,

            (1.) Hereon there remained nothing in all the creation here below whereby any representation might be made of GOD's holiness and righteousness. How could it be done, this image being lost out of the world? The brute and inanimate part of the creation, however stupendously great in its matter, and glorious in its outward form, was no way capable of it. The nature of man under the loss of this image, gives rather an image of SATAN than of GOD. Hence, instead of goodness, love, righteousness, holi­ness, peace, which would have been effects of this image of GOD, and representatives of his nature, the whole world by the nature of man, is filled with envy, malice, revenge, cruelty, oppression. He that would learn the Divine nature, from the representation that is made of it, in the present actings of the nature of man, will be gradually led unto the devil, instead of GOD. Wherefore no greater indignity could be offered to Divine wisdom and holiness, than there was in this rejection of the image of GOD.

            (2.) There was no way left whereby glory might re­dound to GOD from the remainder of the creation here below. For the nature of man alone was designed to be the means of it, by virtue of the image of GOD implanted on it. Wherefore man by sin did not only draw off him-self from that relation to GOD wherein he was made, but drew off the whole creation here below with himself into an uselessness to his glory. And upon,the entrance of sin, before the cure of our apostasy was actually accom­plished, the generality of mankind divided the creatures into two sorts; those above, or the heavenly bodies, and those below. Those of the first sort they worshipped as their GODs; and those of the other sort they abused unto their lusts. Wherefore GOD was every way dishonored in and by them all; nor was there any glory given him on their account. What some attempted to do of that nature, in a wisdom of their own, ended in folly, and a renewed dishonor of GOD.

            (3.) Man hereby lost all power of attaining that end for which he was made, namely, the eternal enjoyment of GOD. But that which was the malignity and poison of this sin, was the contempt that was cast on the holiness of GOD, whose representation, and all its express characters, were utterly despised and rejected therein. Herein then lay the concernment of the holiness or righteousness of GOD in this sin of our nature. Unless some reparation be made for the indignity cast upon it, unless there be some way whereby it may be more eminently exalted in the nature of man, than it was debased and despised in the same nature; it was righteous with GOD, that man-kind should perish in that condition whereinto it was cast by sin. It was not therefore consistent with the glory of GOD, that mankind should be restored, unless his holiness were more exalted in the same nature, than ever it was depressed or despised thereby. The demonstration of its glory in any other nature, as in that of angels, would not serve unto this end.

            We must now a little return to what we before laid down. Wisdom being the directive power of all Divine operations, and the end of all those operations being the glory of GOD himself, or the demonstration of the ex!el­lencies of his nature, it was incumbent thereon to provide for the glory of Divine holiness in an exaltation answer-able to the attempt for its debasement. without the consideration hereof we can have no due prospect of infinite wisdom in this great work of our redemption.

            3. Sin brought disorder and disturbance into the whole rule and government of GOD. It was necessary, from the infinite wisdom of GOD, that all things should be made in perfect order and harmony, all in a direct subordination to his glory. There could have been no original defect in the natural or moral order of things, but it must have proceeded from a defect in wisdom. For the disposal of all things in their proper order belonged to the contrivance thereof. And the harmony of all things among themselves, with their mutual relations, in a regular tendency to their proper end, whereby though every individual being has a peculiar end of its own, yet all their actings tend to one common end of them all, is the principal effect of wisdom. And thus was it at the beginning; when GOD himself beheld the universe, and lo it was exceeding good. All things being thus created, it belonged to the nature of GOD to be the rector and disposer of them all. Where- - fore it concerned both the wisdom and. righteousness of GOD to take care that either all things should be preserved in the state wherein they were created, and no disorder suffered to enter into the kingdom of GOD, or that in a way suited to them, his glory should be established. But sin actually brought disorder into the kingdom of GOD. Hence he who looked on them in their first constitution, affirmed them to be exceeding good, immediately on the entrance of sin, pronounced a curse on the whole earth. To suffer this disorder to continue unrectified, was not con­sistent with the wisdom and righteousness of GOD. It would make the kingdom of GOD to be like that of SATAN, full of darkness and confusion. Nothing is more necessary unto the good of the universe, than the preservation of the honor of GOD in his government. And this could no otherwise be done, but by the infliction of a punishment proportionable to the sin. Justice must be answered and complied with herein, in a way suited unto the glory of GOD; and to provide that in nothing it should be eclipsed or diminished, was incumbent on infinite wisdom. That must direct all things anew to the glory of the righteous­ness of GOD, or there is no recovery of mankind. And in our inquiry after the impressions of Divine wisdom, on the great means of our restoration, this provision made for the righteousness of GOD in his government of all, is greatly to be attended unto.

            4. Man by sin put himself into the power of the devil, GOD's greatest adversary. The devil had newly by apos­tasy from his first condition, cast himself under the eternal displeasure of GOD. GOD had righteously purposed in himself not to contrive any way for his deliverance. He co the other side was become obdurate in his malice and hatred of GOD, designing his dishonor with the utmost of his remaining abilities. In this state of things, man voluntarily leaves the rule of GOD, and puts himself into the power of the devil. Herein did GOD's adversary seem for a season to triumph, as if he had defeated the design of his goodness, wisdom, and power. So he would have continued to do, if no way had been provided for his disappointment. This therefore belonged to the Divine wisdom, namely, that the glory of GOD should not suffer any diminution hereby. All this, and inconceivably more, being contained in the sin of our apostasy from GOD; it must needs follow, that the condition of all mankind became thereby inexpressibly evil. As we had done all the moral evil which our nature was able to act, so it was meet we should receive all the penal evil which our nature was able to undergo. And it all issued in death temporal and eternal inflicted from the wrath of GOD. This is the first thing to be considered in the footsteps of Divine wis­dom in our deliverance by the incarnation of the Son of GOD. without due conceptions of the nature of this sin and apostasy, of the provocation given unto GOD thereby, of the injury attempted to be done unto all his properties, of his concernment in their reparation, with the unspeak­able misery that mankind was fallen into, we cannot have the least view of the glorious actings of Divine wisdom in our deliverance by CHRIST.

            Now it was impossible that man, thus deeply fallen, should restore or. recover himself. Wherefore we must in the next place inquire what is necessary unto such a restoration, on the account of that concernment of the Divine excellencies in the sin and apostasy of man, which we have stated before. For hereby we may obtain an in-sight into the glory of that wisdom whereby it was contrived and effected. And the things following, among others, may be observed.

            (1.) It was required that there should be an obedience yielded unto GOD, bringing more glory unto him, than dis­honor did accrue from the disobedience of man. The original law of personal righteousness was not given primarily that men might suffer for its transgression, but that GOD might be glorified in its accomplishment. If this be not done, it is impossible that men should be restored unto the glory of GOD. If the law be not fulfilled by obedience, man must suffer evermore for his disobe­dience, or GOD must lose the manifestation of his holiness therein. Besides, GOD had represented his holiness in that image of it which was implanted on our nature, and which was the principle producing obedience. This also was rejected by sin, and therein the holiness of GOD despised. If this were not restored in our nature, and that with advantages. above what it had in its first communi­cation, we could not be recovered unto the glory of GOD.

            (2.) It was necessary that the disorder brought into the rule and government of GOD by sin should be rectified. This could no otherwise be done but by the infliction of that punishment, which in the unalterable rule of Divine justice was due thereto. The dismission of sin on any other terms, would leave the rule of GOD under unspeak­able dishonor. For where is the righteousness of government, if the highest sin that our nature was capable of, and which brought confusion on the whole creation below, should for ever go unpunished? The first express intimation that GOD gave of his righteousness in the go­vernment of mankind, was his threatening a punishment equal to the demerit of disobedience, if man should fall into it. " In the day you eatest thereof, you shall die." If he revoke and disannul this sentence, how shall the glory of his righteousness in the rule of all be made known? But how this punishment should be undergone, which consisted in man's eternal ruin, and yet man be eternally saved, was a work for Divine wisdom to contrive. This therefore was necessary to the honor of GOD's righteousness, as he is the supreme Governor and Judge of all the earth.

            (3.) It was necessary that SATAN should be despoiled of his advantage and power over mankind unto the glory of GOD. For he was not to be left to triumph in his success. And inasmuch as man was on his part rightfully given up to him, his deliverance was not to be wrought by an act of absolute dominion, but in a way of justice and lawful judgment. without these things the recovery of mankind to the enjoyment of GOD was utterly impossible on the account of the concernment of his Divine perfections in our apostasy.

            How all this might be effected; how the glory of the holiness and righteousness of GOD in his law and rule, and in the primitive constitution of our nature, might be repaired; how his goodness might be manifested and exalted in the reparation of mankind, was left to the contrivance of infinite wisdom. From the eternal springs thereof must this work arise, or cease for ever. To trace some of the footsteps of Divine wisdom herein, from the revelation of it by its effects, is that which lieth before us. And sundry things appear to have been neces­sary hereunto. As,

            1. That all the things required in order to our restora­tion should be wrought in our own nature, in the nature that had sinned, and which was to be restored. On sup-position, I say, of the salvation of our nature, no satis­faction could bemade unto the glory of GOD for the sin of that nature, but in the nature itself that sinned. For whereas GOD gave the law unto man as an ellcet of his wisdom and holiness, which he transgressed in his disobe­dience, wherein could the glory of them be exalted if the same law were fulfilled by a nature of another kind, sup-pose that of- angels? For notwithstanding any such obedience, yet the law might be unsuited unto the nature of man. Wherefore there would be a veil drawn over the glory of GOD, in giving the law unto man, if it were not fulfilled in the same nature. Nor can there be any such relation between the obedience and sufferings of one nature, in the stead and for the disobedience of another, as that glory might ensue unto the wisdom, holiness, and justice of GOD, in the deliverance of that o.tlier nature thereon. What then was required unto our deliverance? Why, says he, " Forasmuch as the children were par-takers of flesh and blood, he himself took part of the same," ver. 14. It was human nature (here expressed by flesh and blood) that was to be delivered, and there-fore it was human nature wherein this deliverance was to be wrought. No otherwise could our ruin be retrieved, nor our deliverance from sin effected which came by man, but by man, by one of the same nature with us. This therefore in the first place became the wisdom of GOD, that the work of deliverance should be wrought in our own nature, in the nature that had sinned.

            2. That part of human nature, whereby this work was to be effected was to be derived from the common root of the same nature, in our first parents. It would not suffice, that GOD should create a man out of the dust of the earth. For there would be no alliance between him and us, so as that we should be any way concerned in what he did or suffered. Hence it is that the genealogy of CHRIST is given us in the gospel, not only from. Abraham, to declare the faithfulness of GOD in the promise that he should be of his seed, but from Adam also, to manifest his relation to the common stock of our nature, and to all mankind therein. The first discovery of the wisdom of GOD herein, was in that primitive revelation, that the deliverer should be of the seed of the woman, Gen. 3: 15. No other but he who was so, could break the serpent's head, or destroy the work of the devil, so as that we might be delivered and restored. He was not only to be partaker of our na­ture, but he was so to be by being the seed of the woman, Gal. 4: 4. He was not to be created out of nothing, nor to be made of the dust of the earth, but so made of a woman, as that thereby he might receive our nature from the common root of it. Thus he " who sanctifieth and they who are sanctified are all of one, Heb. 2: 11, E Evor, that is,;veal erS-, of the same mass, of one nature and blood; whence he is not ashamed to call them brethren. This also was to be brought forth from the treasures of infinite wisdom.

            3. This nature of ours, wherein the work of our re­covery is to be wrought, was not to be so derived from the original stock of our kind, as to bring with it the same taint of sin, and the same guilt, as accompanied every other. For as the apostle speaks, such an high priest became us, (and as an high prist was he to accom­plish this work) " as was holy, harmless, undefiled, sepa­rate from sinners." For if this nature in him were defiled, if it were under a deprivation of the image of GOD, it could do nothing that should be acceptable unto him. And if it were subject to guilt on its own account, it could make no satisfaction for the sin of others. Here therefore again occurs a difficulty which nothing but Divine wisdom could expedite.

            To take a little farther view hereof, we must consider on what grounds these things, (spiritual defilement and guilt,) adhere to our nature as they are in all our persons. And the first of these is, that our entire nature was in Adam as our head and representative. Hence his sin became the sin of us all. In him we all sinned; all did so who were in him as their common representative when he sinned. Hereby we became liable to the wrath of GOD for the common sin of our nature. And the other is, that we derive our nature from Adam by the way of natural generation. By that means alone is the nature of our first parents as defiled communicated to us: for by this means do we appertain unto the stock, as it was dege­nerate and corrupt. Wherefore that part of our nature whereby this great work was to be wrought, must, as unto its substance, be derived from our first parents, yet so as never to have been in Adam as a common repre­presentat.ive; nor to be derived from him by natural generation. The bringing forth of our nature in such an instance, wherein it should relate no less really to the first Adam than we do ourselves, whereby there is the strictest alliance of nature between him and us, yet so as not in the least to participate of the guilt of the first sin, nor of the defilement of our nature thereby, must be an effect of infinite wisdom. And this, as we know, was done in the person of CHRIST. For his human nature was never in Adam as his representative. For he derived it only froth and after the first promise, when Adam ceased to be a common person. Nor did it proceed from him by natural generation, the only means of the derivation of its deprivation. For it was an holy thing created in the womb of the virgin by the power of the Most High. " O the depths of the wisdom and knowledge of GOD!"

            It was necessary therefore on all these considerations, that he by whom the work of our recovery was to be wrought, should be a man, partaker of the nature that sinned, yet free from all sin. And this did Divine wis­dom contrive and accomplish in the human nature of JESUS CHRIST.  But yet, in the second place, on all the considerations before mentioned, it is no less evident, that this work could not be wrought by him, who was no more than a mere man, and who had no nature but ours. There was no one act which he was to perform in order to our de­liverance, but did require a Divine power. Herein lies that great mystery of Godliness, whereunto a continual opposition has been made by the gates of hell. But, whereas it belongs unto the foundation of our faith, we must confirm the truth of it. And two things are to be spoken to.

            First, We are to give in rational evidences that the recovery of mankind was not to be effected by any one who was a mere man, and no more; he must be GOD also.

            Secondly, we must inquire into the suitableness to Divine wisdom, in the redemption of the church by JESUS CHRIST, who was GOD and man in one person. And thereon give a description of the person of CHRIST, which suiteth all the ends of infinite wisdom. The first of these falls under sundry plain demonstrations.

            (1.) That human nature might be restored, or any por­tion of mankind eternally saved, it was necessary that an obedience should be yielded to GOD, which should bring more glory unto his holiness, than there was dishonor reflected on it by the disobedience of us all. But such an obedience could never be yielded to GOD by any mere creature whatever. He who undertook this work must have somewhat that was Divine and infinite to put an infinite value on his obedience; that is, he must be GOD.

            (2.) The obedience of a mere man could have no in­fluence at all on the recovery of mankind. For whatever it were, it would be all due from him for himself, and so could only profit himself. There is no mere creature, but is obliged for himself unto all the obedience to GOD that he is capable of. Yea, universal obedience, in all pos­sible instances, is so absolutely necessary to him, that the voluntary omission of it, in any one instance, would be ruinous to his own soul. Wherefore no such obedience could be accepted as any kind of compensation for the disobedience of others. He then that performs this obedi­ence, must be one who was not originally obliged thereto on his own account. And this must be a Divine person and none other; for every mere creature is so obliged.

            (3.) The people to be redeemed, and brought unto glory, were great and innumerable; "a great multitude which no man can number," Rev. 7: 9. The sins which they were to be ransomed and justified from, were next unto absolutely infinite. They wholly surpass the com­prehension of any created understanding. And in every one of them there was something infinite, as committed against an infinite majesty. The miseries which hereon all these persons were obnoxious unto, were infinite, because eternal; or all that evil, which our nature is capable to suffer, was by them all eternally to be undergone. By all these persons, in all these sins, there was an inroad made on the rule and government of GOD, an affront given to his justice in the violation of his law. Nor could any of them be delivered from the consequents hereof, without a satisfaction made to the justice of GOD. To assert the contrary, is to suppose that it is all one to him whether he be obeyed or disobeyed by his creatures. And this is all one as to deny his very being; seeing it opposeth the glory of his essential properties. But, on the other hand, whoever does truly and sincerely believe in the Divine person of CHRIST, namely, that he was GOD and man in one person, and as such acted in the whole work of mediation, cannot shut his eyes against the glorious light of this truth, that what he did and suffered must have an intrinsic worth, out-balancing all the evil in the sins of mankind; that more honor and glory accrued unto GOD by his obedience, than dishonor by the disobedience of Adam and all his posterity.

            (4.) If man be recovered, he must be restored to the same state wherein he was placed before the fall. To restore him with any diminution of honor and blessed­ness, was not suited unto Divine wisdom and bounty. Yea, seeing it was the infinite goodness and mercy of GOD which was to restore him, it seems agreeable to the Divine excellencies, that he should be brought into a better condition than that which he had lost. But before the fall man was not subject unto any but unto GOD alone. But if he were redeemed by one who was a mere creature, he could not be restored unto this state and dignity. For, on all grounds of right and equity, he must owe all service and obedience to him by whom he was redeemed. For when we are " bought with a price, we are not our own," as the apostle affirms, 1 Coe, 6: 19, 9O. We are therefore his who has bought us, and him are we bound to serve in our souls and bodies which are his. Accordingly, in the purchase of us, the Lord CHRIST became our absolute Lord. It would follow, therefore, that if we were redeemed by a mere creature, into theservice of a mere creature, we should be recovered. And so they believe who affirm the Lord CHRIST to be a man, and no more. But on this supposition we are so far from an advancement in state by our restoration, that we do not recover what we were first instated in. For it belonged thereunto, that we should owe religious ser­vice and obedience unto him alone who was GOD over all blessed for ever. And they bring all confusion into the Christian religion, who make a mere creature the object of our faith, love, adoration, invocation, and all sacred worship. But, in our present restoration, we are made subject anew, as to religious service, to GOD alone. There-fore the holy angels, the head of the creation, openly disclaim any such veneration from us, because they are only the fellow-servants of them that have the testimony of JESUS. Nor has GOD put the world to come, the gospel state of the church into subjection unto angels, or any creature, but only unto the Son, who is Lord over his own house, even he that made all things, who is GOD, Heb. 3: 4-6.

            On these suppositions, which are full of light and evidence, infinite wisdom did interpose to glorify all the other excellencies of GOD, in such a way as might solve all difficulties, and satisfy all the ends of GOD's glory, in the redemption of mankind.  Man, by sin, had cast the most inconceivable dis­honor on the righteousness, holiness, goodness, and rule of GOD, and had brought himself into the guilt of eternal ruin. In this state it became the wisdom and goodness of GOD, neither to suffer the whole race of mankind to come short eternally of that enjoyment of himself for which it was created, nor yet to deliver any one of them, without retrieving the honor of his righ­teousness, holiness, and rule, from the diminution that was made of it by sin. As this could no way be done, but by a full satisfaction to justice, and an obedience to the law, yielding more honor to the holiness and righte­ousness of GOD, than they could lose by the sin and disobedience of man; so this satisfaction must be made, and this obedience be yielded by the same nature that sinned, whereby alone the residue of mankind could be interested in the benefits of that obedience and satis­faction. Yet was it necessary hereto, that the nature wherein all this was to be performed, though' derived from the same common stock with that whereof we are partakers, should be absolutely free from the contagion and guilt which with it are communicated to us from the common stock. Unless it were so there could be no undertaking in it for others, it would not be able to answer for itself. But yet, on all these suppositions, no mere human nature could possibly yield that obedience to GOD, or make that satisfaction for sin, whereon the de­liverance of others might ensue, to the glory of the holi­ness, righteousness, and rule of GOD.

            In this state of things did infinite wisdom interpose, in that glorious contrivance of the person of CHRIST, or the Divine nature, the eternal Son of GOD, and of ours in the same individual person. Otherwise this work could not have been accomplished; at least, all other ways are hidden from the eyes of all living, no created understand­ing being able to apprehend any other way whereby it might so have been unto the eternal glory of GOD. This therefore -is such an effect of Divine wisdom, as will be the object of holy adoration to eternity.

 

 

CHAP. 14

The Exaltation of CHRIST; with his present State in Glory,
during the Continuation of his mediatory Office.

 

            THE apostle, describing the great mystery of GODliness, " GOD manifest in the flesh;" by several degrees of assent he carrieth it within the veil, and leaves it there in glory, 1 Tim. 3: 16. GOD was manifest in the flesh, and re­ceived up into glory. This assumption of our Lord JESUS CHRIST into glory, is a principal article of the faith of the church. This also we must therefore consider in our meditations on the person of CHRIST.

            That Which I especially intend, is his present state in heaven, in the discharge of his mediatory office before the consummation of all things. Hereon does the glory of GOD, and the especial concernment of the church at present depend. For, at the end of this dispensation, he shall give up the kingdom unto GOD, even the Father, or cease from the administration of his mediatory office and power.

            All things fell by sin into an enmity to GOD. The re­moval of this enmity, and the destruction of all enemies, is the work that GOD committed to his Son, in his incar­nation and mediation, Eph. 1: 1O. This he was variously to accomplish in the administration of all his offices. The enmity between GOD and us immediately he removed by the blood of his cross, whereby he made peace, Eph. 2: 14-16. Which peace he continues and preserves by intercession, Heb. 7: 26, 1 John 2: 2. The enemies themselves of the church's eternal welfare, namely, sin, death, the world, SATAN, and hell, he subdues by his power. In the gradual accomplishment of this work; according as the church is brought forth in successive generations, he is to continue unto the consummation of all things. Until then, the whole church will not be saved, and therefore his work will not be finished. He will not cease his work whilst there is one of his elect to be saved, or one enemy to be subdued. He shall not faint nor give over until he has sent forth judgment unto victory.

            For the discharge of this work he has a sovereign power over all things in heaven and earth committed unto him. And so absolutely is it vested in him, that upon the ceasing of the exercise of it, he himself is said to be made subject unto GOD. It is true, that the Lord CHRIST, in his human nature, is always less than, or inferior to GOD, even the Father. In that sense be is in subjection unto him now in heaven. But yet he has an actual exercise of Divine power, wherein he is absolute and supreme. When this ceases, he shall be subject unto the Father in that nature, and only so. Wherefore when this work is perfectly fulfilled, then shall all the media­tory actings of CHRIST cease for evermore. For GOD will then have completely finished the whole design of his wisdom and grace, in the constitution of his person and offices, and have raised up and finished the whole fabric of eternal glory. Then will GOD be all in all. In his own immense nature and blessedness he shall not only be all essentially and causally, but in all also; he shall immediately be all in and to us.

            This state of things, when GOD shall immediately be all in all, we can have no just comprehension of in this life. Some refreshing notions of it may be framed from those apprehensions of the Divine perfections which reason can attain to; and their suitableness to yield eternal blessed­ness in that enjoyment of them whereof our nature is capable. Howbeit, of these things in particular the Scrip­ture is silent; however, it testifies our eternal reward to consist in the enjoyment of GOD.

The consideration of the present state of CHRIST in heaven may be reduced unto three heads. First, The glorification of his human nature. Secondly, His media­tory exaltation; or the especial glory of his person as Mediator. Thirdly, The discharge of his office in this state of things; which is what at present I shall princi­pally inquire into,

            And, 1: There is that wherein the glory of the human nature of CHRIST differeth from that which any of the saints are partakers of. And this is;

            (1.) The eternal subsistence of that nature of his in the person of the Son of GOD. As this belongs unto its dignity and honor, so it does also unto its inherent glory. This is and shall be eternally peculiar unto him, in distinction from, and exaltation above the whole crea­tion of GOD, angels, and men. This is that wherein the

glory of the human nature of CHRIST does essentially differ from that of any other creature whatever. And hereon other things depend. For,

            (2.) Hence the union of the human nature of CHRIST to GOD, and the, communications of GOD unto it, are of another kind than those of the blessed saints. In this world, believers are united unto GOD by faith. It is by faith that we cleave unto him with purpose of heart. In heaven it shall be by love. Ardent love, with delight, complacency, and joy, from a clear apprehension of GOD's infinite goodness and beauty now made present unto us, now enjoyed by us, shall be the principle of our eternal adherence unto him, and union with him. His commu­nications unto us here are by an external efficiency of power. He communicates of himself unto us in the effects of his goodness, grace, and mercy, by the opera­tions of his Spirit in us. Of the same kind will all the communications of the Divine nature be unto us unto all eternity. It will be by what he worketh in us by his Spirit and power. There is no other way of the emana­tion of virtue from GOD unto any creature. But these things in CHRIST are of another nature: this union of his human nature unto GOD is immediate in the person; but the way of the communications of the Divine nature unto the human, is what we cannot comprehend. There is no-thing equal to it, nothing like it in all the works of GOD. As it is a creature, it must subsist in eternal dependence on GOD; neither has it any thing but what it receives from him. For this belongs essentially unto the Divine nature, to be the eternal spring of all being and goodness. Nor can Omnipotency itself exalt a creature into any such condition, that it should not always and in all things depend absolutely on the Divine Being. But as to the way of the communications between the Divine and human nature in the personal union, we know it not.

            (3.) Hence' the human nature of CHRIST in his Divine person, and together with it, is the object of Divine adoration and worship, Rev. 5: 13. All creatures whatever do for ever ascribe "blessing, honor, glory, and power unto the Lamb," in the same manner as unto him who sits on the throne. But no other creature either is, or can be exalted into such a condition of glory, as to the object of any Divine worship, from the meanest creature which is capable of the performance of it.

            (4.) The. glory that GOD designed• to accomplish in and by him, is now made evident unto all the holy ones that are about the throne. The great -design of the wisdom and grace of GOD from eternity, was to manifest all the holy properties of his nature in and by JESUS CHRIST. And this is that wherein he acquiesces, with which he is well pleased.

            In heaven this is conspicuously and gloriously manifest unto all the blessed ones that are before the throne of GOD. They do not behold it by faith in various degrees of light, as we do here below; but they behold, openly and plainly, the whole glory of GOD; all the characters of it illustriously manifesting themselves in him, in what he is, in what he has done, in what he doth. Divine wisdom, grace, goodness, love, power, all shine forth in him under the contemplation of all his saints, in whom he is admired. And in the vision hereof will consist no small part of our eternal blessedness.

            2. The glory of the human nature of CHRIST differs from that of the saints after the resurrection, in things which concern the degrees of it; for,

            (1.) The glory of his body is the pattern they shall be conformed unto, Phil. 3: 21, " Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." Our bodies were made vile by the entrance of sin. Thence they became brothers to the worms, and sisters unto corruption. To death and the grave, with rottenness and corruption therein, they are designed. At the resurrection they shall be new-fashioned and molded. Not only all the dis­advantage they received by the entrance of sin shall be removed, but many additions of glorious qualifications, which they had not in their primitive constitution, shall be added to them. And this shall be done by the al-mighty power of CHRIST; whereby he is able to subdue all things unto himself. But of this state, whereinto we shall be changed by the power of CHRIST, his own body is a pattern and example. A similitude of it is all that we shall attain. And that which is the exemplar in any state, is the rule and standard unto all others. Such is the glory of CHRIST; ours consists in conformity thereto; which gives him the pre-eminence.

            (2.) As the state of his body is more glorious than ours shall be, so will that of his soul appear to be more excel-lent than what we are capable of. For that fullness of the Spirit without measure, and of all grace, which his nature was capacitated for by virtue of the hypostatical union, does shine forth in all excellency and glory. The grace that was in CHRIST in this world, is the same with that which is in him now in heaven. The nature of it was not changed, but is only brought into a more glorious" ex­ercise. And all his graces are now made manifest, the veil being taken from them, and light communicated to discern them. And although the grace which is in be­lievers be of the same nature with that which is in CHRIST JESUS, and shall be changed into glory, after the likeness of his, yet is it, and always shall be, incomprehensibly short of what dwells in him. And herein also does his glory excel that of all other creatures whatever. But we must draw a veil over what remains. For it does not yet appear what we ourselves shall be. Much less is it evident what are, and what will be the glories of the Head above all the members; even then when we shall "be made like unto him."

            The second thing to be considered in the present state of CHRIST, is his mediatory exaltation. And two things with respect thereunto may be inquired into. 1. The way of his entrance into that state above. 2. The state itself, with the glory of it.

            1. The way of the entrance into the exercise of his-mediatory office in heaven is expressed, 1 Tim. 3: 16,. " He was received into glory." And he " entered into glory," Luke 24: 26. This assumption and entrance into glory was upon his ascension described, Acts 1: 9-11. He was taken up into heaven by an act of Divine power; and he went into heaven in his own choice and will, as that which he was exalted to. And this ascension of CHRIST in his human nature into heaven is a fundamental article of the faith of the church.

            It falls under a double consideration. 1. It was tri­umphant, as he was a king. 2. It was gracious, as he was a priest. His ascension as to change of place, from earth to heaven, and as to the outward manner of it, was one and the same, and at once accomplished. But as to the end of it, which is the exercise of all his offices, it had various respects, various prefigurations, and is dis­tinctly proposed unto us.

            1. In his ascension, as it was triumphant, three things may be considered.

            (1.) The manner of it, it was openly triumphant and glorious. So is it described, Eph. 4: 8, " He ascended up on high; he led captivity captive, and gave gifts unto men." And respect is had unto the prefiguration of it, at the giving of the law, Psal. lxviii. 17, 18, where the glory of it is more fully expressed; " The chariots of GOD are twenty thousand, even thousands of angels; the Lord is among them as in Sinai, in the holy place. You have ascended on high, you have led captivity captive," &c. The most glorious appearance of GOD upon the earth under the Old Testament, was that on mount Sinai. And as his presence was there attended with all his glorious angels; so when, upon the finishing of that work, he returned into heaven, it was in the way of triumph, with all that royal attendance. And this prefigured the ascent of CHRIST into heaven. He ascended triumphantly after he had given the law, as a figure of his triumphant ascent after he had fulfilled it. Having then " spoiled principalities and powers, he made a show of them openly, triumphing over them," Col. 2: 15. So he led captivity captive, or all the adverse powers in triumph at his chariot wheels. I deny not that his " leading captivity captive," principally respects his spiritual conquest over SATAN. Yet whereas he is also said to "spoil principalities and powers, making ashew of them openly;" I no way doubt that SATAN, the head of the apostasy, and the chief princes of darkness, were led openly in sight of all the holy angels, as conquered captives. This is that which is so emphatically expressed, Psal. xlvii. throughout. The cause of all triumphant rejoicing therein declared, is, that GOD was " gone up with a shout, the Lord with the sound of a trumpet," ver. 5, which is nothing but the glorious ascent of CHRIST into heaven, said to be accompanied with shouts, and the sound of a trumpet; the expressions of triumphant rejoicing, because of the glorious acclama­tions that were made thereon by all the attendants of the throne of GOD.

            (2.) The place whither he thus ascended is "on high." " He ascended up on high," Eph. 4: 8; that is, heaven. He went into heaven, Acts 1: 11. And the "heavens must receive him," ch. 3: 21. Not these heavens which we behold: for in his ascension he passed through them, Heb. 4: 14, and is made higher than they, ch. 7: 26; but into the place of the residence of GOD in glory and majesty, Heb. 1: 3; 8: 1; 12: 2. There, on " the throne of GOD," Rev. 3: 21; " On the right hand of the majesty on high," he sits down in the full possession of all power and authority. This is the palace of this King of saints and nations. There is his royal eternal throne, Heb. 1: 8. And many crowns are on his head, Rev. xix. 12; or, all dignity and honor.

            (3.) The end for which he thus triumphantly ascended into heaven is two-fold. First, the destruction of all his enemies in their remaining powers. He rules them "with a rod of iron," and in his due time will dash them in pieces as a potter's vessel. For "he must reign until all his enemies are made his footstool" although at present, for the most part, they despise his authority, yet they are all absolutely in his power, and shall fall under his eternal displeasure. Secondly, the preservation and rule of his church, both as to that internal state of the souls of them that believe, and the external order of the church in its worship and obedience, and its preservation under all oppositions and persecutions in this world. There is in each of these such a continual exercise of Divine wisdom, power, and care, the effects of them are so great and marvelous, and the fruits of them so abundant unto the glory of GOD, that the world would not contain the books that might be written of them; but to handle them dis­tinctly is not our present design.

            2. His ascension may be considered as gracious; as the ascent of an high-priest. And herein the things before-mentioned are of a distinct consideration.

            (1.) As to the manner of it, and the design of it, he gives an account of them himself, John 20: 17. His design herein was not the taking on him the exercise of his power, but the acting with GOD on the behalf of his disciples. " I go," says he, " to my Father, and your Father, to my GOD, and your GOD;" not his GOD and Father with respect unto eternal generation, but as he was their GOD and Father also. And he was so, as he was their GOD and Father in the same covenant with himself, wherein he was to procure of GOD all good things for them. Through the blood of this everlasting covenant, namely, his own blood, whereby this covenant was estab­lished, and all the good things of it secured unto the church, he was " brought again from the dead," that he might live ever to communicate them unto the church, Heb. 13: 2O, 21. With this design in his ascension, and the effects of it, did he often comfort the hearts of his disciples, when they were ready to faint on the appre­hensions of his leaving them here below, John 14: 1, 2, ch. 16: 5, 6, 7: and this was typified by the ascent of the high-priest, unto the temple of old. The temple wassituated on an hill, high and steep, so that there was no approach unto it but by stairs. Hence, in their wars, it was looked on as a most impregnable fortress. And the solemn ascent of the high-priest into it on the day of expiation, had a resemblance of this ascent of CHRIST into heaven. For after he had offered the sacrifice in the outward court, and made atonement for sin, he entered into the most holy place, a type of heaven itself, as the apostle declares, Heb. 9: 24; of heaven, as it was the place whereinto our High-Priest was to enter. And it was a joyful ascent, though not triumphant. All the psalms from the 12Oth to the 134th inclusively, whose titles are, *, songs of degrees, or rather ascents or risings, being generally songs of praise, were sung to GOD at the resting-places of that ascent. Especially was this represented on the day of jubilee. The proclamation of the jubilee was on the same day that the high-priest entered into the most holy place; and at the same time, namely, on the " tenth day of the seventh month," Lev. 16: 29; ch. 25: 9. Then did the trumpet sound throughout the land, the whole church; and liberty was proclaimed unto all servants, captives, and such as had sold their possessions, that they might return to them again. This being a great type of the ascent of our High-priest into his sanctuary, when he " proclaimed the acceptable year of the Lord, and the day of vengeance of our GOD, to comfort all that mourn; to appoint unto them that mourn in Zion, to give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord, that he might be glorified," Isai. lxi. 2, 3. For in this ascension of CHRIST, proclamation was made in the gospel, of mercy, pardon, peace, joy, and everlasting refreshments, unto all that were distressed by sin, with a communication of righteousness unto them, to the eternal glory of GOD. Such was the entrance of our High-priest into heaven, with acclamations of joy and praise unto GOD.

            (2.) The place whereinto he thus entered was the sanctuary above, the " tabernacle not made with hands," Heb. 8: 2. It was into heaven itself, not absolutely, but as it is the temple of GOD, as the throne of grace and mercy-seat are in it.

            (3.) The end why the Lord CHRIST thus ascended, and thus entered into the holy place, was "to appear in the presence of GOD for us," and to " make intercession for all that came unto GOD by him," Heb. 7: 26, 27; 9: 24, 25. It may be added, that when he thus left this world and ascended, the great promise he made to his disciples, as they were to be preachers of the gospel, and in them to all that should succeed them in that office, was, that he would send the Holy Spirit unto them, to teach and guide them, to lead them into all truth; to declare unto them the mysteries of love, for the use of the whole church. This he promised to do, and did in the discharge - of his prophetical office. And although his giving gifts unto men was an act of his kingly power, yet it was for the end of his prophetical office.

            From what has been spoken, it is evident that the Lord CHRIST ascended into heaven, or was received up into glory, with this design, namely, to exercise his office of mediation in the behalf of the church until the end should be. As this was his grace, that when he was " rich, for our sakes he became poor;" so when he was made rich again for his own sake, he lays forth all the riches of his glory and power on our behalf.

            3. The glory of the state whereinto CHRIST thus en­tered, is the next thing to be considered. For " he is sat down on the right hand of the Majesty on high." And as his ascension, with the ends of it, were twofold, so was his glory that ensued. For his present mediatory state consists either in the glory of his power, or in the glory of his love; his glory as a King, or his glory as a Priest. For the first of these, or his royal glory, in sovereign power and authority over the whole creation of GOD, all in heaven and earth, persons and things, angels and men, good and bad, alive and dead; all things spiritual and eternal, grace, gifts, and glory; his right and power to dispose of all things according to his will, I have declared it elsewhere. His glory as a Priest will be manifested in what does ensue.

 

 

CHAP. 15
The Exercise of the mediatory Office of CHRIST in Heaven.

 

            The third and last thing we proposed to consider is the discharge of his mediatory office in behalf of the church; especially as he continueth to be a minister of the sanc­tuary, and of the true tabernacle which GOD has fixed and not man.

            All Christians acknowledge that his present state is a state of the highest glory, of exaltation above the whole creation of GOD, above every name that is or can be named; and hereon they esteem their own honor and safety to depend. Neither do they doubt of his power, but take it for granted that he can do whatever he pleases, which is the ground of their placing all their confidence in him. But we must show, moreover, that his present state is a state of office, work, and duty. He leads not in heaven a life of mere glory and blessedness, but a life of office, love, and care also. He lives as the Mediator of the church, as the King, Priest, and Prophet thereof. Hereon do our present safety, and our eternal salvation depend. without the continual actings of the office, power, and care of CHRIST, the church could not be preserved one moment.

            Thus he is at once represented in all his offices, Rev. 5: 6, " And I beheld, and lo, in the midst of the throne, and of the four living creatures, stood a Lamb as it had been slain, having seven horns, and seven eyes, which are the seven spirits of GOD sent forth into all the earth." The whole representation of the glory of GOD, with all his holy attendants, is here called his throne, whence CHRIST is said to be in the midst of it. And this he is in his kingly glory; with respect also whereunto he is said to have " seven horns," or perfect power for the accom­plishment of his will, and with respect unto his sacerdotal office, he is represented as a "Lamb that had been slain;" it being his oblation that is continually effectual for the church. For as the " Lamb of GOD," in the offer­ing of himself, he takes away the sins of the world. And as a Prophet, he is said to have " seven eyes," which are the " seven spirits of GOD;" or a perfectfulness of all spiritual light and wisdom, with power for the communi­cation of gifts and grace to the church.

            The nature of these offices of CHRIST I have declared elsewhere. I now no farther consider them than as they relate to the present state of CHRIST in heaven. And because it would be too long to treat of them all dis­tinctly, I shall confine myself to his priestly office. With respect thereto, the things ensuing may be observed:

            1. The Lord CHRIST entered into heaven, the place of the residence of the glory of GOD, as into a temple, a tabernacle, a place of sacred worship. He did so as the High-Priest of the church, Heb. 9: 24, a He is not en­tered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of GOD for us." He is entered into heaven as it was figured by the tabernacle of old, which was the place of all sacred and solemn worship. And therefore is he said to enter into it "through the vail," Heb. 6: 19, 2O; 10: 19, 2O; which was the way of entrance into the holy place, both in the tabernacle and temple.

            2. In this temple, this sanctuary, the Lord CHRIST con­tinueth gloriously to minister before the throne of grace, in the discharge of his office. As the high-priest went into the most holy place to minister for the church unto GOD, before the ark and mercy-seat, which were types of the throne of grace; so does our High-priest act for us in the real presence of GOD. He did not enter into the most holy place only to reside there in a way of glory, but to give GOD all that glory, honor, and worship which he will receive from the church. And we may consider both. What this work is, and how it is performed.

            As to the former, First, In general; herein CHRIST exer­ciseth all his love, compassion, and care towards the church and every member of it. This are we frequently called to the consideration of, as the foundation of all our consolation, the fountain of all our obedience. Thoughts hereof are the relief of believers in all their distresses and temptations; and the effects of it, are all their supplies of grace enabling them to persevere in their obedience. He appears for them as the great representa­tive of the church, to transact all their affairs with GOD. And that for three ends: 1. To make effectual the atone­ment that he has made for sin, by the continual repre­sentation of it, and of himself as a " Lamb that has been slain." He procures the application of the benefits of it in reconciliation and peace with GOD, unto their souls. Hence are all believers sprinkled and washed with his blood in all generations; in the application of the virtue of it to them, as shed for them. 2. To undertake their protection, and to plead their cause against all the accu­sations of SATAN. He yet accuses and chargeth them before GOD. But CHRIST is their advocate at the throne of grace. 3. To intercede for them; as to the communica­tion of all grace and glory, all supplies of the Spirit, the accomplishment of all the promises. This is the work of CHRIST in heaven. In these things, as the high-priest of the church, does he continue to administer his mediatory office. And herein is he attended with the songs of all the holy ones that are in the presence of GOD, giving glory to GOD by him.

            Secondly, as to the manner of this glorious administra­tion, sundry things are to be considered.

            1. That this transaction of things in heaven, being in the temple of GOD, and before the throne of grace, is a solemn instituted worship at present, which shall cease at the end of the world. Religious worship it is; or that whereby all the saints above give glory to GOD. And it is instituted worship, in that it is GOD's especial appointment in and by CHRIST the Mediator. And believers at present have by faith an admission into communion with this church above in all its Divine worship. O For we are come unto mount Sion, and unto the city of the living GOD, the heavenly Jerusalem, and to an innumerable company of angels; to the general assembly and church of the first-born, which are written in heaven; and to GOD the Judge of all, and to the spirits of just men made perfect; and to JESUS the Mediator of the new covenant, and to the blood of sprinkling, which speaketh better things than that of Abel," Heb. 12: 22-24. O that my soul might abide in this exercise of faith; that I might yet enjoy a clearer prospect of this glory, and inspection into the beauty and order of this blessed assembly! How incon­ceivable is the representation that GOD here makes of the glory of his wisdom, love, and mercy in CHRIST! How excellent is the manifestation of the glory of CHRIST in his person and offices, the glory given him by the Father! How little a portion do we know, or can experience of the refreshing communications of Divine love to all the members of this assembly; or of that unchangeable de-light in beholding the glory of CHRIST, and of GOD in him; of that ardency of affections wherewith they cleave unto him, and that continual exultation of spirit, whereby they triumph in the praises of GOD! To enter into this as­sembly by faith; to join with it in the praises of "him that sits on the throne, and the Lamb for evermore; to labor after a frame of heart in holy affections, in some correspondency with that which is in the saints above, is the duty, and ought to be the design of the church of believers here below. So much as we are farthered herein by our present ordinances, so much advantage have we by them, and no more. A constant view of this glory will cast contempt on all the desirable things of this world, and deliver our minds from any dreadful appre­hensions of what is most terrible therein.

            2. This heavenly worship in the sanctuary above, ad-ministered by the High-priest over the house of GOD, is conspicuously glorious. The glory of GOD, that is, the manifestation of it, is the great end of it. The mani­festation of the glory of GOD consists in the effects of his infinite wisdom, goodness, and power; declaratively, in the express acknowledgment of it with praise. Herein therefore does the solemn worship of GOD in the sanctuary above consist; setting aside only the immediate actings of CHRIST in his intercession. It is a glorious express ac­knowledgment of the wisdom, love, goodness, and power of GOD, in the redemption, sanctification, and salyation of the church by JESUS CHRIST, with a continual ascription of all Divine honor to him. For the manner of its per­formance, our present light into it, is but obscure. Some things have an evidence in them. As,

            (1.) That there is nothing carnal in it, or suited to the imaginations of men. In the thoughts of heaven, most persons are apt to frame images in their minds of such things as they suppose they could be delighted with. But they are far remote from the worship of this holy assembly. The worship of the gospel, which is spiritually glorious, makes a nearer approach to it, than that of the temple which was outwardly so. (2.) It is not merely mental; or transacted only in the silent thoughts of each individual person. For as we have showed, it is the worship of a church assembly wherein they have all communion and join in the performance of it. We know not well the manner of communication between angels and the spirits of just men made perfect. It is expressed in the Scrip­ture by voices, postures, and gestures; which although they are not of the same nature as absolutely ours are, yet are they really significant of the things they would express, and a means of mutual communication. Yea, I know not how far GOD may give them the use of words, whereby to express his praise. But the manner of it is such whereby the whole assembly above jointly celebrate the praises of GOD. And the glory hereof consists' in three things:

            First, The blessed and beautiful order of all things in that sanctuary. Job describes the grave beneath to be " a place without any order, and where the light is as darkness," chap. 10: 22. All above is order and light; every person and thing in its proper place and exercise. (1.) Heaven itself is a temple, a sanctuary, made so by the especial presence of GOD, and the ministration of CHRIST in the tabernacle of his human nature. (2.) GOD is on the throne of grace; gloriously exalted on the account of his grace, and for the dispensation of it. To the saints above he is on the throne of grace, in that they are in the full enjoyment of the effects of his grace, and give glory to him on the account thereof. He is so also with respect to the church below, in the continual com­munications of grace and mercy through CHRIST. (3.) The Lord CHRIST in his human nature is before the throne, acting his mediatory office in behalf of the church. (4.) All the holy angels in the various orders and degrees of their ministration, are about the throne continually. So, (5.) Are the spirits of just men made perfect, in the various measures of light and glory. And these things were obscurely represented in the order of the church at its first erection in the wilderness; for the ordinances of GOD among them were patterns or figures of heavenly things, Heb. 9: 23. 1. In the midst was the tabernacle or sanctuary which represented the sanctuary or temple above. 2. In the most holy place were the ark and mercy-seat, representatives of the throne of grace. 3. The ministry of the high-priest, a type of the ministry of CHRIST. 4. The Levites who attended on the high-priest, did represent the ministry of angels, attending on CHRIST in the discharge of his office. And, 5. Round about them were the tribes in their order.

            Secondly, In the full, clear apprehensions which all the blessed ones have of the glory of GOD in CHRIST, of the work and effects of his wisdom and grace towards mankind. These are the foundations of Divine worship. And because our conceptions about them are obscure and inevident, our worship is weak and imperfect also. But all is open unto the saints above. We are in the dust, the blood, the noise of the battle; they are victoriously at peace, and have a perfect view of what they have passed through; and what they have attained. They are come to the springs of life and light, and are filled with admiration of the grace of GOD in themselves and one another. What they see in GOD, and in JESUS CHRIST, what they have experience of in themselves, what they know and learn from others, are all of them inconceivable and inexpressible. It is well for us, if we have so much experience of these things, as to see a real glory in the fullness and perfection of them. The apprehensions by sight, without mixture of unsteadiness or darkness, with-out the allay of fears or temptations, with an ineffable sense of the things themselves on their hearts, are the springs of the holy worship which is in heaven.

            Thirdly, In the glorious manner of the performance of it. Now whereas it arises from sight and present enjoy­ment, it must consist in a continual ascription of glory and praise unto GOD; and so it is described in the Scrip­ture. And how little a portion of the glory of these things is it, that we can apprehend!

            3. In this solemn assembly before the throne of grace, the Lord JESUS CHRIST, the great high-priest, does repre­sent and render acceptable unto GOD, the worship of the church here below. So it is expressed, Rev. 8: 3, 4. " And an angel came and stood at the altar, having a golden censer, and there was given unto him much in­cense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne; and the smoke of the incense which came with the prayers of the saints, ascended up unto, GOD aut of the angel's. hand." It is a representation of the high-priest burning incense on the golden altar on the day of atonement, when he entered into the most holy place. For that altar was placed just at the entrance of it, directly before the ark and mercy-seat, representing the throne of GOD. This angel therefore is our high-priest; none else could approach that altar, or offer incense on it, the smoke whereof was to enter into the most holy place. And the prayers of all saints is an expression of the whole worship of the church. And this is represented before the throne of GOD by this high-priest. And it is not said that their prayers came unto the throne of GOD, but the " smoke of the incense out of the hand of the angel" did so. For it is the incense of the intercession of CHRIST alone that gives them their acceptance with GOD. without this, none of our prayers, praises, or thanksgivings would ever have access to the throne of grace. Blessed be GOD for this relief, under the consideration of the weakness and imperfection of them. Wherefore in him and by him alone do we present all our desires, and prayers, and whole worship to GOD. And herein, in all our worship do we ourselves " enter into the most holy place," Heb. 10: 19. We do it not merely by faith, but by this especial exercise of it, in putting our prayers into the hand of this high-priest.

            There are three things in all our worship that would hinder its access to GOD, and acceptance with him. The first is the iniquity that,cleaves unto it; secondly, the weakness or imperfection what at best is in it; and thirdly, the unworthiness of the persons by whom it is performed. With reference unto these things, the law could never perfect the consciences of them that came to GOD by the sacrifices of it. But there are three things in the sacerdotal ministration of CHRIST, that take them all away. And they are, First, The influence of his oblation. Secondly, The efficacy of his intercession; and, Thirdly, The dignity of his person. Through the first of these he takes away all the iniquity of our holy things; as Aaron did typically of old, by virtue of the plate of gold, with the name of GOD (a figure of CHRIST) on his forehead, Exod. 28: 36--38. He has made atonement for them. in the blood of his oblation, and they appear not in the presence of GOD. Through the second, or efficacy of his intercession, he gives acceptance to our prayers and worship. For this is that incense whose smoke comes up with the prayers of all saints to the throne of GOD. Through the third, or the dignity of his person, wherein he appears as the representative of his whole. mystical body, he takes away from our consciences that sense of our own vileness and unworthiness, which would not suffer us to approach with boldness to the throne of grace. In these things consists the worship of all believers, with-out which as it would not. be. acceptable to GOD, so we could have neither peace nor consolation in it ourselves.

            4. Herein has the church that is triumphant, commu­nion with that which is yet militant. The assembly above have not lost their concern for the church here below. As we rejoice in their glory, safety, and happiness, who have passed through the storms and tempests, the temp­tations, sufferings, and dangers of this life; so are they full of affection towards their brethren exercised with the same temptations, difficulties, and dangers which they have passed through, with earnest desires for their deli­verance and safety. Wherefore when they behold the Lord JESUS CHRIST, as the great high-priest over the house of GOD, presenting their prayers, with all their holy worship unto GOD, rendering them acceptable by the in­cense of his own intercession, it fills them with satisfaction, and continually excites them-to assign praise, and glory, and honor unto him. This is the state of the saints above, with respect to the church here below. This is all which may be herein ascribed to them, and this may safely be so. In these things consists their communion with the church here below. A love they have to it, from their union with it in the same mystical body, Ephes. 1: 1O. A sense they have of its condition from the experience they had of it in the days of their flesh. A great concern they have for the glory of GOD in them, and a fervent desire of their eternal salvation. They know that without them they shall not be absolutely made perfect in their whole persons, Rev. 6: 11. In this state of things, they continually behold the Lord JESUS CHRIST presenting their prayers before the throne of grace, making intercession for them, appearing to plead their cause against all their adversaries, transacting all their affairs in the presence of GOD, taking care of their salvation. This continually fills them with an holy satisfaction, and is a great part of the subject matter of their incessant praises.

            5. There is herein a full manifestation of the.wisdom of GOD, in all the institutions of the tabernacle and temple of old.. Herein the vail is fully taken off, and that obscure representation of heavenly things is brought forth to light and glory. It is true, this is done to a great degree in the dispensation of the gospel. By the coming of CHRIST in the flesh, and the discharge of his mediatory office in this world, the substance of what they did pre-figure is accomplished. And in the revelation of the gospel, the nature and end of them is declared. Howbeit they extend their signification also to things within the vail,. or the discharge of the priestly office of CHRIST in the heavenly sanctuary, Heb. 9: 24. Wherefore as we have not yet a perfection of light to understand the depth of the mysteries contained in them; so themselves also were not absolutely fulfilled until the Lord CHRIST discharged his office in the most holy place. This is the glory of the pattern which GOD showed unto Moses in the mount, and made conspicuous and evident unto all. Therein espe­cially do the saints of.the Old Testament, who were exercised all their days in those typical institutions, whose design they could not comprehend, see the manifold wis­dom and goodness of GOD in them all.

            6. All that the Lord CHRIST receives of the Father on the account of this mediation, he is endowed with sove­reign power to execute and accomplish. Therefore is he said, as a priest, to by " made higher than the heavens," and as a priest " to sit down at the right hand of the Majesty on high," Heb. 8: 2. This glorious power does not immediately belong to him on the account of his sacerdotal office, but it is that qualification of his person which is necessary to the effectual discharge of it. Hence it is said of him, that he should " bear the glory, and sit and rule upon his throne," and should be " a priest upon his throne," Zech. 6: 13. A throne properly belongs unto CHRIST, with respect unto his kingly office. Howbeit the power belonging to his throne being neces­sary to the effectual discharge of his priestly office, as he sits and rules on his throne, so it is said that he is a priest on his throne also.

            This is one instance of the present state of CHRIST in heaven, and of the work which he does there perform, and the only instance I shall insist upon. He was made a priest " after the power of an endless life," the life which he now leads in heaven, and lives for ever to make intercession for us. He was dead, but is alive, and lives for evermore, and has the keys of hell and death, all power over the enemies of his church. GOD is on a throne of grace; CHRIST is the high-priest, so on his right hand in glory and power, as yet to be before the throne in the virtue of his sacerdotal office, with the whole con­cernment of the church in his hand, transacting all things with GOD for his people: all the holy angels, and the spirits of just men made perfect, encompassing the throne with continual praises unto GOD, even the Father, and him, on the account of the work of infinite wisdom and grace in his incarnation, mediation, and salvation of the church thereby; himself continuing to manage the cause of the whole church before GOD, presenting all their prayers and services unto him, perfumed with his own intercession, is that resemblance of heaven and its present glory, which the Scripture offers unto us. But, alas, how weak, how dark, how low, are our conceptions of these heavenly things! we see yet as through a glass darkly, and know but in part. The time is approaching when we shall see these things with open face, and " know even as we are known." The best improvement we can make of this prospect, whilst faith supplies the place of sight, is to be stirred up thereby unto holy longings after partici­pation in this glory, and constant diligence in that holy obedience whereby we may arrive thereto.

            I shall close this discourse with a little review of some-what that passed before. From the consideration of that place of the apostle, that at the end, " CHRIST shall give up the kingdom unto the Father," I declared that all the state of things which we have described, shall then cease, and all things issue in the immediate enjoyment of GOD himself. I would extend this no farther than as to what concerneth the exercise of CHRIST's mediatory office with respect to the church here below, and the enemies of it. But there are some things which belong to this state, which shall continue to all eternity: as,

            1. I believe the person of CHRIST, in and by his human nature, shall be for ever the immediate head of the whole glorified creation. GOD having gathered all things to an head in him, the knot of that collection shall never be dissolved. We shall never lose our relation to him, nor he his to us.

            2. I therefore believe, he shall be the means of com­munication between GOD and his glorified saints for ever. What arc, what will be the glorious communications of GOD unto his saints for ever, in life, light, power, joy, rest, and ineffable satisfaction, I shall not now inquire. But this I say, they shall be all made through the person of the Son, and the human nature therein. That taber­nacle shall never be folded up, never be laid aside as useless. And if it be said, that I cannot declare the manner of the eternal communication of GOD to his saints in glory by CHRIST; I shall only say, that I cannot declare the manner of his communications of himself in grace by CHRIST, to the souls of men in this world, and yet I be­lieve it. How much more must we satisfy ourselves with the evidence of faith alone in those things, which as yet, are more incomprehensible. And our adherence to GOD by lore and delight, shall always be through CHRIST. For GOD will be conceived of to eternity, according to the manifestation that he has made of himself in him. This shall not be by faith with respect to the actual exer­cise of the mediation of CHRIST, as now we cleave to GOD; but it shall be by all satisfying love to GOD, as he has manifested himself, and will manifest himself in CHRIST.

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