CHAP. 7

 

Honor due to the Person of CHRIST; the Nature and Causes of it.

 

 

 

 MANY other considerations, relating to the glory and honor of the person of CHRIST, may be taken from all the fundamental principles of religion. And our duty it is in them all,' " to consider the Apostle and High-Priest of our profession, the Author and Finisher of our faith." I shall not insist on more, but proceed unto those principles which are immediately directive of our duty towards him; without diligent attendance whereunto we do but in vain bear the name of Christians. And the substance of what is designed may be included in the following assertion.

 

 The glory, life, and power of the Christian religion, as seated in the souls of men, with all the acts and duties which properly belong thereto, and all the benefits we receive by it, with the whole of the honor and glory that arise to GOD thereby, have all of them their nature and reason, from their relation unto the person of CHRIST.

 

 The respect which we have in all the acts of religion unto the person of CHRIST may be reduced unto these four heads: 1. Honor. 2. Obedience. 3. Conformity. 4. The use we make of him, for attaining all graces and glory. And hereunto the whole of our religion, as it is Christian, may be reduced.

 

First, The person of CHRIST is the object of Divine honor and worship; and that upon the account of his Divine nature. It implies a contradiction, that any creature should, upon any account, be the proper object of Divine worship; unless the Divine essential excellencies he transfused into it, whereby it would cease to be a creature. For that worship is nothing but the ascription of Divine excellencies unto what is so worshipped. But the Lord CHRIST, in his whole entire person, is the Son of GOD incarnate, " GOD manifest in the flesh." His in-finite condescension in the assumption of our nature, did no way divest him of his Divine essential excellencies. For a time they were shadowed thereby from the eyes of men; when he " made himself of no reputation," and took on him QO the form of a servant." But he eternally and unchangeably continued " in the form of GOD, and thought it no robbery to be equal unto him," Phil. 2: 6, 7. He can no more really cease to be GOD, than GOD can cease to be. Wherefore his being clothed with our nature, derogates, nothing front the true reason of Divine worship due unto him, but adds an effectual motive unto it. He is therefore the immediate object of all duties of religion, internal and external. And in the dispensation of GOD towards us, none of them can be performed in a due manner without a respect unto him.

 

 This then in the first place is to be confirmed; namely, that all Divine honor is due unto the Son of GOD incarnate, that is, the person of CHRIST, John 5: 23. It is the will of the Father, " That all men should honor the Son, even as they honor the Father: he that honoreth not the Son, honoreth not the Father that sent him." Some considerations on this Divine testimony will confirm our position. It is of the Son incarnate that the words are spoken; as all judgment was committed unto him by the Father, as he was sent by him, ver. 22; that is, of the whole person of CHRIST in the exercise of his mediatory office. And with respect hereunto it is, that the mind of GOD is peculiarly revealed. The way whereby GOD manifesteth his will, that all men should thus honor the Son, as they honor the Father, is by committing all power, authority, and judgment unto him; ver. 2O-22, " For the Father loves the Son, and shows him all things that himself cloth; and he will show him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judges no man, but has committed all judgment unto the Son." Not that these things are the formal reason of the Divine honor which is to be given him; but they are reasons of it, in that they are evidences of his being the Son of GOD.

 

 He is therefore to be honored by us, according to the will of GOD, *, in like manner as, we honor the Father. 1. With the same honor; that is, Divine, sacred, religious, and supreme. To honor the Father with other honor is to dishonor him. When men design to give honor to GOD which is not truly Divine, it is idolatry. For this honor in truth is nothing but the ascription of all Divine excellencies unto him. Whereon when men ascribe unto him that which is not so, they fall into idolatry by the worship of their own imaginations. So was it with the Israelites when they thought to have given glory to GOD, by making a golden calf, whereon they proclaimed a feast unto Jehovah, Exod. xxxii. 5. And it so was with the heathens in all their images of GOD, and the glory which they designed to give him thereby, as the apostle declares, Rom. 1: 23-25. This is one kind of idolatry, as the other is, the ascribing unto creatures any thing that is peculiar to GOD, any Divine excellency. And we do not honor GOD the Father with one kind of honor, and the Son with another. That were not to honor the Son, xaOas, as we honor the Father, but in a way infinitely different from it.

 

 2. In the same manner, with the same faith, love, reverence, and obedience in all things, in all acts and duties of religion whatever. This distinct honor is to be given unto the person of the Son by virtue of this command of the Father, though originally on the account of his oneness in nature with the Father. And our duty herein is pressed with the highest enforcement; " He that honors not the Son, honors not the Father. He who denieth the Son (herein) has not the Father; but he that acknowledgeth the Son has the Father also," 1 John 2: 23. If we are wanting herein, whatever we pretend, we do not worship nor honor GOD at all. And there is reason to give this caution; reason to fear that this fundamental principle of our religion is, if not disbelieved, yet not much attended to in the world. Many who profess a respect unto the Divine Being, have little regard unto the person of the Son in all their religion. For although they may admit of a customary interposition of his name in their religious worship; yet the same distinct veneration of him as of the Father, they seem not to understand, or to be exercised in. Howbeit, all the acceptance of our persons and duties with GOD depends on this one condition, " that we honor the Son even as we honor the Father." To honor the Son as we ought to honor the Father, is that which makes us Christians, and which nothing else will.

 

 This honor of the person of CHRIST may be considered in the duties of it, and in the principle, life, or. spring of these duties. The duties whereby we ascribe and ex-press Divine honor unto CHRIST, may be reduced unto two heads. Adoration, and invocation.

 

 (1.) Adoration is " the prostration of soul before him as GOD, in the acknowledgment of his Divine excellencies and the ascription of them unto him." It is ex-pressed in the Old Testament by ,*, that is, humbly to bow down ourselves or our souls unto GOD. The LXX render it constantly by 1sgoasoue; which is the word used in the New Testament unto the same purpose. The Latins expressed it usually by adoro. And those words, though of other derivations, are of the same signification with that in the Hebrew. And they do all of them include some external sign of inward reverence, or a readiness thereunto. And these external signs are of two sorts, viz, such as are natural and occasional; and such as are solemn or instituted.

 

 Of the first sort are the lifting up of our eyes and hands towards heaven upon our thoughts of him; and sometimes the casting down of our whole persons before him, which deep thoughts with reverence will produce. Outward instituted signs of this internal adoration are all the ordinances of evangelical worship. In and by them do we solemnly profess and express our inward veneration of him. This adoration is due continually to the person of CHRIST, and that as in the exercise of the office of mediation. It is due unto him from the whole rational creation of GOD. So is it given in charge unto the angels above. For when he brought the first-begotten into the world, he said, *, eat, (the same as ,*, worship him all ye GODs, Psalm xcvii. 7;) let all the angels of GOD worship him, adore him, bow down before him, Heb. 1: 6. The design of the whole chapter being to express the Divine honor that is due unto the person of CHRIST, with the grounds thereof.~ This is the command given also unto the church, " He is thy Lord, and worship you him," Psalm xlv. 11. A glorious representation hereof, whether in the church above, or in that militant here on earth, is given us, Rev. 5: 6-14, " And I beheld, and lo, in the midst of the throne, and of the four living creatures, and iii the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of GOD sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four living creatures and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, You art worthy to take the hook, and to open the seals thereof; for you wast slain, and have redeemed us unto GOD by thy blood, out of every kindred, and tongue, and people, and nation. And has made us unto our GOD kings and priests, and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne, and the living creatures, and the elders, and the number of them was ten thousand times ten thousand, and thousands of thousands. Saying, with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, honor, glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever! And the four living creatures said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever." The especial object of Divine adoration, the motives to it, and the nature of it, or what it consisteth in, are here declared.

 

 First, The object of it is CHRIST, distinctly from the Father, and jointly with him. And he is proposed, both as having fulfilled the work of his mediation in his incarnation and oblation; as a Lamb slain: and in his glorious exaltation in the midst of the throne of GOD. The principal thing that the heathen of old observed concerning the Christian religion was, that in it praises were sung to CHRIST as unto GOD.

 

 Secondly, The motives unto this adoration are the unspeakable benefits which we receive by his mediation; "You art worthy, for you wast slain, and have re-deemed us unto GOD." Hereon the same glory, the same honor is ascribed unto him as unto GOD the Father; " Blessing, honor, glory, and power," be unto him that sits on the throne, and unto the Lamb for ever and ever.

 

 Thirdly, The nature of his adoration is described to consist in three things. 1. Solemn prostration. And " the four living creatures said, Amen. And the four and twenty elders fell down and worshipped him that Iiveth for ever and ever." 2. In the ascription of all Divine honor and glory, as it is at large expressed, ver. 11-13. 3. In the way of expressing this adoration which is by their praises; " they sung a new song;" that is, of praise, for so are all those Psalms which have that title of a new song. And in these things, namely, solemn prostration of soul in the acknowledgment of Divine excellencies, ascriptions of glory and honor with praise, does religious adoration consist. And they belong not unto the great holy society of them who worship above and here below, whose hearts are not always ready unto this solemn adoration of the Lamb, and who are not on all occasions exercised therein. And this adoration of CHRIST does differ from the adoration of GOD absolutely considered, and of GOD as the Father, not in its nature, but merely on the account of its especial motives. The principal motive unto the adoration of GOD absolutely considered, is the work of creation, the manifestation of his glory therein, with all the effects of his power and goodness thereon ensuing. So it is declared, Rev. 4: 8-11, "You art worthy, O Lord, to receive glory, and honor, and power, for you have created all things, and for thy pleasure they are and were created." And the principal motive to the adoration of GOD as the Father, is that eternal love, grace, And goodness, of which he is the fountain in a peculiar manner, Eph. 1: 4, 5. But the great motive unto the adoration of CHRIST is the work of redemption, Rev. 5: 12, " Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, strength, and honor, and glory, and blessing." The reason whereof is given, ver. 9, 1O, " For you avast slain, and hast redeemed us unto GOD by thy blood, and has made us unto GOD kings and priests." The adoration is the same, ver. 13, " Blessing, honor, glory, and power, be unto him that sitteth on the throne, and unto the Lamb for evermore!" But the immediate motives of it are different, as its objects are distinct. Herein no small part of the life of the Christian religion does consist. The humbling of our souls before the Lord CHRIST from an apprehension of his Divine excellencies, the ascription of glory, honor, praise, with thanksgiving unto him, on the great motive of the work of redemption with the blessed effects thereof, are things wherein the life of faith is continually exercised. Nor can we have any evidence of an interest in that blessedness, which consists in the eternal assignation of all glory unto him in heaven, if we are not exercised to this worship of him on earth.

 

 (2.) Invocation is the second general branch of Divine honor, of that honor which is due and paid unto the Son as unto the Father. This is the first exercise of Divine faith, the breath of the spiritual life. And it consisteth in two things. First, an ascription of all Divine excellencies unto him whom we invocate. This is essential unto prayer, which without it is but vain babbling. Whoever cometh unto GOD hereby, must believe that he is, and that he is the rewarder of them that diligently seek him. Secondly, there is in it also a representation of our wills, affections, and desires to him on whom we call, with an expectation of being heard and relieved, by virtue of his Divine excellencies. This is the proper acting of faith with respect unto ourselves; and hereby it is our duty to give honor unto the person of CHRIST. When he himself died in the flesh, he committed his departing soul by solemn invocation into the hands of his Father, Psal. xxxi. 5, Luke 23: 46, " Father, into thy hands I commit my spirit." And to evidence that it is the will of GOD that we should honor the Son as we honor the Father, even as the Son himself in his human nature, who is our example, honored the Father; he, who first died in the faith of the gospel, bequeathed his departing soul into the hands of JESUS CHRIST by solemn invocation, Acts 7: 59, They stoned Stephen, *, solemnly " invocating and saying, Lord JESUS receive my spirit." And having by faith and prayer, left his own soul safe in the hand of the Lord JESUS, he adds one petition more unto him, wherewith he died, " Lord, lay not this sin to their charge," ver. 6O. Herein did he give Divine honor unto CHRIST in the especial invocation of his name, in the highest instances that can be conceived. In his first re-quest, wherein he committed his departing soul into his hands, he ascribed unto him Divine omniscience, omnipresence, love, and power. And in the latter for his enemies', Divine authority and mercy to be exercised in the pardon of sin. In his example is the rule established, for the especial invocation of CHRIST for the effects of Divine power and mercy. Hence the apostle describeth the church, or believers, and distinguisheth it, or them, from all others, by the discharge of this duty, 1 tor. 1: 2, " With all that call on the name of our Lord JESUS CHRIST, both their Lord and ours." To call on the name of the Lord JESUS expresseth solemn invocation in the way of religious worship. The Jews did call on the name of GOD. All others in their way called on the names of their GODs. This is that whereby the church is distinguished from them all; " It calls on the name of our Lord JESUS CHRIST." He requires that as we " believe on GOD," that is, the Father, so we should " believe on him also," and therein honor the Son as we honor the Father, John 14: 1: But the apostle treating of the nature and efficacy of this invocation, affirms, that we " cannot call on him in whom we have not believed," Rom. 10: 14. Whence it follows on the contrary, that he, on whom we are bound to believe, on him it is our duty to call. So the whole Scripture is closed with a prayer of the church unto the Lord CHRIST, expressing their faith in him; "Even so, come Lord JESUS," Rev. 22: 2O. There is not any one reason of prayer, not any one motive to it, nor any consideration of its use or efficacy, but renders this peculiar invocation of CHRIST a necessary duty. Two things in general are required to render the duty of invocation lawful and useful. First, that it have a proper object: Secondly, that it have prevalent motives to it. These in concurrence are the ground of all religious worship in general, and of prayer in particular. So are they laid down as the foundation of all religion, Exod. 20: 2, 3, " I am the Lord thy GOD," that is the proper object of all religious worship, "which brought thee out of the land of Egypt, out of the house of bondage," which being typically representative of all Divine benefits, temporal, spiritual, and eternal, is the grand motive thereto. The want of both these in all mere creatures, saints, and angels, make the invocacation of them not only useless, but idolatrous. But they both eminently concur in the person of CHRIST. All the perfections of the Divine nature are in him, whence he is the proper object of religious invocation. On this account, when he acted in and towards the church as the great Angel of the covenant, GOD instructed the people unto all religious observance of him, and obedience unto him, Exod. 23: 21, " Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name is in him." Because the name of GOD was in him, that is, the Divine nature with sovereign authority to punish or pardon sin, therefore was all religious obedience be unto him. And no motives are wanting hereunto. All that the Lord CHRIST has done for us, and all the principles of love, grace, compassion, and power, from whence what he has so done did proceed, are of this nature. And they are accompanied with the encouragement of his relation unto us, and charge concerning us. Take away this duty, and the peculiar advantage of the Christian religion is destroyed.

 

Wherefore it being our duty to invocate the name of CHRIST in a particular manner, we may consider on what occasions, and in what seasons this peculiar invocation of CHRIST is necessary for us, and most acceptable unto him.

 

 1. Times of great distresses in conscience through temptations and desertions, are seasons requiring an application unto CHRIST by especial invocation. Persons in such conditions, when their souls, as the Psalmist speaks, " are overwhelmed in them," are continually solicitous about compassion and deliverance. Some relief, some refreshment they often find in compassion from them who either have been in the same condition them-selves, or by Scripture-light do know the terror of the Lord. When their complaints are despised, and their troubles ascribed unto other causes than what they are really sensible of and feel within themselves, as is commonly done by physicians of no value; it is an aggravation of their distress. And they greatly value every sincere endeavor for relief, either by counsel or prayer. In this state the Lord CHRIST in the gospel is proposed, as he alone who is able to relieve them. In that himself has suffered being tempted, he is touched with a feeling of men's infirmities, and knows how to have compassion on them. And he alone is able to succor and deliver them. " He is able to succor them that are tempted," Heb. 2: 18. Hereon are they drawn, constrained, encouraged to make application unto him by prayer, that he would deal with them according to his compassion and power. This is a season rendering the discharge of this duty necessary. And hereby have innumerable souls found consolation, refreshment, and deliverance.

 

 2. Times of gracious discoveries either of the glory of CHRIST himself, or of his love unto us, are seasons that call for this duty. The glory of CHRIST in his person and offices is always the same. And the revelation that is made of it in the Scripture varieth not. But as to our perception of it, whereby our hearts are affected with it in an especial manner, there are apparent seasons of it, which no believers are unacquainted with. Sometimes such a sense of it is attained under the dispensation of the word, wherein, as CHRIST, on the one hand, " is set forth evidently crucified before our eyes, so on the other, he is gloriously exalted. Sometimes it is so in prayer, in meditation, in contemplation of him. As an ability was given to the bodily sight of Stephen, to see, upon the opening of the heavens, " the glory of GOD, and JESUS standing at his right hand," Acts 7: 56, 57; so he opens the vail sometimes, and gives a clear affecting discovery unto the souls of believers. And in such seasons are they drawn forth unto invocation and praise. This is our duty, this will be our wisdom, upon affecting discoveries of the glory of CHRIST, to apply ourselves unto him by invocation or praise; and thereby will the refreshment and advantage of them abide upon our minds. So is it also as to his love. The love of CHRIST is always the same and equal unto the church. Howbeit there are peculiar seasons of the manifestation of it unto the souls of believers. So it is when it is witnessed unto them, or shed abroad in their hearts by the Holy Ghost. This sense of the love of CHRIST, and the effect of it in communion with him, by prayer and praises, is divinely set forth in the book of Canticles. The church therein is represented as the spouse of CHRIST, and as a faithful spouse she is always either solicitous about his love, or rejoicing in it. And when she has attained a sense of it, she aboundeth in invocation, admiration, and praise. So does the church of the New Testament upon an apprehension of his love, and the unspeakable fruits of it. " Unto him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto GOD and his Father, to him be glory and dominion for ever and ever, Amen," Rev. 1: 5, 6. This therefore is another season that calls for this duty.

 

 3. Times of persecution for his name's sake, are another season rendering this peculiar invocation of CHRIST both comely and necessary. Two things will befall the minds of believers in’such a season. First, their thoughts will be greatly exercised about him, and conversant with him. They cannot but continually think on him for whom they suffer. For, what he is in himself, what he has done for them, and what account of all things is to be given unto him, continually present themselves unto their minds. Wildernesses, prisons, and dungeons have been filled with thoughts of CHRIST and his love. And many in former and latter ages have given an account of their holy inter-course with the Lord CHRIST under their restraints and sufferings. Secondly, such persons have deep and fixed apprehensions of the especial concern which the Lord CHRIST has in them as to their present condition; as also of his power to support them,. or to work out their deliverance. They know and consider, " That in all their afflictions, he is afflicted," suffers in all their sufferings, is persecuted in all their persecutions. That in them all he is full of love, pity, and unspeakable compassion to-wards them; that his grace is sufficient for them, that his power shall be perfected in their weakness, to carry them through all their sufferings to his and their own glory. In these circumstances, it is impossible for them who are under the conduct of his Spirit, not to make especial applications continually unto him, for those aids of grace, for those pledges of love and mercy, for those supplies of consolation and spiritual refreshments which their condition calls for. Wherefore in this state, the invocation of CHRIST is the refuge of them who truly believe in him. So it was unto all the holy martyrs of old, and in latter ages. This doctrine and duty is not for them who are at ease. The afflicted, the tempted, the persecuted, the spiritually disconsolate will prize it, and be found in the practice of it. The refreshment which they find therein, is a sufficient balance against the weight of all outward calamities, enabling them to rejoice under them with "joy unspeakable and full of glory."

 

 4. When we have a due apprehension of any grace in CHRIST JESUS, and withal a deep sense of our own want of it; it is a season for especial application unto him by prayer for the increase of it. Nor can there be any more effectual way to draw supplies of grace from him, to draw water from the wells of salvation. When in an holy admiration of, and fervent love unto any grace as eminently exercised in and by him, with a sense of our own want of the same grace, we ask it of him in faith, he will not deny it. So the disciples, upon the prescription of a difficult duty unto the due performance of which a good measure of faith was required; out of a sense of the fullness of him, and their own defect in that grace, immediately pray unto him, saying, " Lord, increase our faith," Luke 17: 5. The same is the case with respect to any temptation that may befal us, wherewith he was exercised, and over which he prevailed.

 

 5. The time of death whether natural, or violent for his sake, is a season of the same nature. So Stephen recommended his departing soul into his hands with solemn prayer; "Lord JESUS," said he, " receive my spirit." To the same purpose have been the prayers of many of his faithful martyrs in the flames and under the sword. In the same manner does the faith of innumerable holy souls work in the midst of their death-bed groans. And the more we have been in the exercise of faith on him in our lives, the more ready will we be in the approaches of death, to have recourse to him in a peculiar manner. And other instances of a like nature may be given unto the same purpose.

 

 

 

CHAP. 8

 

The Principle of assigning Divine Honor to the Person of CHRIST; which is Faith in Him.

 

 

 

 The principle of assigning Divine honor to CHRIST in both the branches of it, is faith in him. And this has been the foundation of all acceptable religion in the, world since the entrance of sin.

 

 1. The first promise, Gen. 3: 15, was revealed, as containing the only means of delivery from that apostasy from GOD, with all the effects of it, under which our first parents and all their posterity were cast by sin. The destruction of SATAN and his work by a Savior and Deliverer, was prepared and provided for in it. This is the very foundation of the faith of the church, and if it he denied, nothing of the dispensation of GOD towards it from the beginning can he understood. The whole doctrine and story of the Old Testament must be rejected as useless, and no foundation be left in the truth of GOD, for the introduction of the New.

 

 2. It was the person of CHRIST, his incarnation and mediation, that were promised under the name of the seed of the woman, and the work he should do in bruising the head of the serpent, with the way whereby he should do it, in suffering, by his power. The accomplishment hereof was in GOD's sending his Son in the likeness of sinful flesh, in the fullness of time, made under the law, or by his manifestation in the flesh to destroy the works of the devil. So is this promise interpreted, Gal. 3: 1O, chap. 4: 4, Heb. 2: 14-16, 1 John 3: S.

 

 3. This promise was confirmed, and the way of deliverance declared in the institution of expiatory sacrifices. GOD by them declared from the beginning, that without shedding of blood there was no remission; that atonement for sin was to be made by substitution and satisfaction. With respect unto them the Lord CHRIST was called the Lamb of GOD, even as he took away the sins of the world by the sacrifice of himself, John 1: 29. For we " were redeemed with the precious blood of CHRIST, as of a lamb without blemish and without spot," 1 Pet. 1: 19. Wherein the Holy Spirit refers unto the institution and nature of sacrifices from the beginning. And because of the representatation thereof in all the former sacrifices, is he said to be " the Lamb slain from the foundation of the world," Rev. 13: 8. All expiatory sacrifices were from the beginning types and representations of the sacrifice of CHRIST, whereon all their use, efficacy, and benefit among men, all their acceptance with GOD did depend. Remove this consideration from them, and they were as irrational a service, as unbecoming the Divine nature, as any thing that reasonable creatures could fix upon.

 

 4. Our first parents and all their holy posterity believed this promise, as the only way of their deliverance from the curse and state of sin, and were thereon justified before GOD. I confess we have not infallible assurance of any who did so in particular, but those who are mentioned by name in Scripture, as Abel, Enoch, Noah, and some others. But to question it concerning others also, as of our first parents themselves, is foolish and impious.

 

 5. The declaration of this promise before the giving of the law, with the nature and ends of it, as,also the use of sacrifices whereby it was confirmed, was committed unto the ordinary ministers of our first parents and their Godly posterity, and the extraordinary ministry of the prophets whom GOD raised up among them. For GOD spoke of our redemption by CHRIST, by " the mouth of his holy prophets from the beginning of the world," Luke 1: 7O. No greater duty could be incumbent on them by the light of nature and the express revelation of the will of GOD, than that they should in their several capacities, communicate the knowledge of this promise unto all in whom they were concerned.

 

 6. All the promises that GOD gave afterwards unto the church under the Old Testament, before and after giving the law, all the covenants that he entered into with particular persons, or the whole congregation of believers, were all of them declarations and confirmations of this first promise, or the way of salvation by the mediation of his Son, becoming the seed of the woman to bruise the head of the serpent, and to work out the deliverance of mankind. As most of these promises were expressly concerning him, so all of them in the counsel of GOD were confirmed in him, 2 Cor. 1: 2O. And as there are depths in the Old Testament concerning him which we cannot fathom; and things innumerable spoke of him which we conceive not; so the principal design of the whole is the declaration of him and his grace.

 

 7. Those who voluntarily through the contempt of GOD and Divine grace, fell off from the knowledge and faith of this promise, whether at once and by choice, or gradually through the love of sin, were in no better condition than those have been, or would be, who have so fallen off, or should so apostatise from the Christian religion.

 

 8. From these considerations, which are all of them unquestionable principles, two things are evident. (1.) That there was no way of the justification and salvation of sinners, revealed and proposed from the foundation of the world, but only by JESUS CHRIST, as declared in the first promise. (2.) That there was no way for the participation of the benefits of that promise, or of his work of mediation, but by faith in him as so promised. Faith in him was therefore required from the foundation of the world; that is, from the entrance of sin. And how this faith respected his person, has been before declared. Now faith in him as promised for the works and ends of his mediation, and faith in him as actually exhibited, and as having accomplished his work, are essentially the same, and differ only with respect unto the economy of times which GOD disposed at his pleasure. Hence the efficacy of his mediation was the same unto them who then so believed, as it is now unto us. But yet it is acknowledged, that as to the clearness andfulness of the revelation of the mystery of the wisdom and grace of GOD in him; as to the constitution of his person in his incarnation, and therein the determination of the individual person promised from the beginning, through the actual accomplishment of the work for which he was. promised: faith in him, as the foundation of that Divine honor which it is our duty to give unto him, is far more evidently revealed and required in the gospel, or under the New Testament, than it was under the Old. The respect of faith now, unto CHRIST, is that which renders it truly evangelical. To believe in him, to believe on his name, is that especial duty which is now required of us.

 

 Wherefore the ground of the actual assignation of Divine honor to the person of CHRIST in both branches of it, adoration and invocation, is faith in him. So he said unto the blind man whose eyes he opened, " Believest you on the Son of GOD" John 9: 35. " And be said, Lord, I believe, and he worshipped him," ver. 38. All Divine worship, or adoration, is a fruit of faith. So also is invocation; for " how shall they call on him in whom they have not believed," Rom. 10: 14. Him, in whom we believe, we ought to adore and invocate. For these are the principal ways whereby Divine faith does exert itself. And so to adore, or invocate any, in whom we ought not to believe, is idolatry. This faith, therefore, in the person of CHRIST is our duty. Yea such a duty it is, that our eternal condition does more peculiarly depend on the performance of it, than on any duty whatever. For constantly under those terms it is prescribed unto us. " He that believeth on the Son has everlasting life, and he that believeth not the Son shall not see life, but the wrath of GOD abideth on him," John 3: 36. Wherefore the nature and exercise of this faith must be inquired into. For, 1. There is a faith which is exercised towards those by whom the mind and will of GOD is revealed. So it is said of the Israelites, " They believed the Lord and Moses," Exod. 14: 31. That is, that he was sent of GOD, that it was the word and will of GOD which he revealed unto them. So 2 Chron. 20: 2O, " Believe in the Lord your GOD, so shall ye be established, believe his prophets, so shall ye prosper." It was not the persons of the prophets, but their message that was the object of the faith required. It was to believe what they said, as from GOD, not to believe in them, as if they were GOD. But it is the person of CHRIST which is the first and principal object of that faith wherewith we are required to believe in him i and so to do, is not only to assent to the doctrine reveakd by him, but also to place our trust and confidence in him, for mercy, relief, and protection; for righteousness, life, and salvation; for a blessed resurrection and eternal reward. This I shall, 1. manifest from some few of those multiplied testimonies wherein this is declared; and 2. proceed to declare the ground, nature, and exercise of this faith itself.

 

 1. As to the testimonies confirming this truth, it must be observed of them all in general, that whenever faith is required towards our Lord JESUS CHRIST, it is still called believing in him, or on his name, according as faith in GOD absolutely is every where expressed. Some few may be briefly insisted on. John 14: 1, " Ye believe in GOD, believe also in me." The distinction made between GOD and him, limits the name of GOD unto the person of the Father. Faith is required in them both, and that distinctly; " ye believe in GOD, believe also in me." And it is the same faith, of the same kind, to be exercised in the same way that is required, as is plain in the words. They will not admit of a double faith, of one sort in GOD, and of another in CHRIST. Wherefore as faith Divine is fixed on, and terminated in the person of the Father, so it is likewise distinctly in and on the person of the Son; and it was to evidence his Divine nature unto them, which was the ground of their faith, that he gave this command unto his disciples. This he farther testifies, ver. 9, 1O, 11. And as to the exercise of this faith, it respected the relief of their souls under troubles, fears, and disconsolations. " Let not your heart be troubled," ye believe in GOD, believe also in me. To believe in him, unto the relief of our souls against troubles, is not to assent merely unto the doctrine of the gospel, but also to place our trust and confidence ill him for such supplies of grace, for such an exercise of his Divine power, as that whereby we may be supported and delivered. And we have herein the whole of what we plead for; Divine faith acted distinctly in, and terminated on the person of CHRIST, and that with respect unto supplies of grace and mercy from him, in a way of Divine power. So he speaks unto Martha, John 11: 25-27, " He that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me, shall never die: believest you this" Whereunto she answers, "Yea, Lord, I believe that you art CHRIST, the Son of GOD." His person was the object of her faith, and her belief in him comprised a trnst for all spiritual and eternal mercies. I shall add one more, wherein not only the thing itself, but the especial ground of it is declared, Gal. 2: 2O, "The life which I now live in the flesh, I live by the faith of the Son of GOD, who loved me, and gave himself for me." That faith he asserts which is the spring of our spiritual life; that life unto GOD which we lead in the flesh, or whilst we are in the body, not yet admitted unto sight and enjoyment. Of this faith the Son of GOD is both the author and the object, the latter whereof is here principally intended. And this is evident from the reason and motive of it, which are expressed. This faith I live by, am in the continual exercise of, because " he loved me, and gave himself for me." For this is that which does powerfully influence our hearts to fix our faith on him. And that person who so loved us, is the same in whom we believe. If his person was the seat of his own love, it is the object of our faith; and this faith is not only our duty, but our life. He that has it not, is dead in the sight of GOD.

 

 This faith in the Person of CHRIST, which is the foundation of all that Divine honor in sacred adoration and invocation which is assigned unto him, may be considered two ways. First, as it respects his Person absolutely: Secondly, as he is considered in the office of mediation.

 

First: Faith is placed absolutely and ultimately on the Person of CHRIST, even as on the Person of the Father. "He counts it no robbery herein to be equal with the Father." And the reason hereof is, because the Divine nature itself is the proper and immediate object of this faith, and all the acts of it. This being one and the same

 

in the Person of the Father, and of the Son, as also of the Holy Spirit, two things do follow thereon. First, That each Person is equally the object of our faith, because equally participant of that nature which is' the object of it. Secondly, That in acting faith on, and ascribing therewith Divine honor unto any one Person, the others are not excluded; yea, they are included therein. For by reason of the mutual in-being of the Divine Persons in the unity of the same nature, the object of all spiritual worship is undivided. Hence are those expressions of the Scriptures; " He that has seen the Son, has seen the Father; he that honoreth the Son, honoreth the Father, for he and the Father are one."

 

 And to clear our present design, three things may be observed from hence, namely, That the Divine nature, with all its essential properties, is the only ground of Divine faith. As, 1. That the Lord CHRIST is not the absolute and ultimate object of our faith, but under this consideration, of his being partaker of the nature of GOD, and equal unto him. without this, to place our faith in him would be robbery and sacrilege; as is all the pre-tended faith of them who believe not his Divine Person. 2. There is no derogation from the glory of the Father, nor from that of the Holy Spirit, by the especial actings of faith on the Person of CHRIST. For all Divine honor is given solely unto the Divine nature. And this being absolutely the same in each Person; in the honoring of one, they are all equally honored. He that honoreth the Son, he therein honoreth the Father also. 3. Hence it appears what is that especial acting of faith on the Person of CHRIST which we intend, and which in the Scripture is given in charge unto us, as indispensably necessary to our salvation. It implies (1.) That his Divine nature is the proper object of this faith, on the consideration whereof alone it is fixed on him. If you ask a reason why 1 believe on the Son of GOD; if you intend what cause I have for it I answer, It is because of what he has done for me so does the apostle, Gal, 2: 2O. But if you intend, What is the warrant whereon I thus believe in him I say, it is only this, That he " is over all GOD blessed for ever:" and were it not so, I could not believe in him. For to believe in any, is to expect from him that to be done for me, which none but GOD can do. (2.) That the entire Person of CHRIST, as GOD and man, is the immediate object of our faith herein. The Divine nature is the reason of it, but his Divine Person is the object of it. In placing our faith on him, we consider him as GOD and man in one and the same Person. We believe in him because he is GOD; but we believe in him as he is GOD and man in one person. And this consideration of the person of CHRIST, namely, as he is GOD and man, in our acting faith on him, is that which renders it peculiar, and limits it unto his person, because he only is so the Father is not, nor the Holy Spirit. That faith which has the person of GOD and man for its object, is peculiarly placed on CHRIST. (3.) The motives unto this distinct acting of faith on his person, are always to be considered as those also which render this faith peculiar. For the things which CHRIST has done for us, which are the motives of our faith in him, were peculiar to him alone. Such are all the works of his mediation, with all the fruits of them, whereof we are made partakers.

 

 Hence two things are evident. 1st. That faith which we place on the person of CHRIST, is equally placed on the Father and the Holy Spirit, with respect unto that nature which is the cause of it. But it is peculiarly fixed ou. CHRIST, with respect to his person as GOD and man, and the motives unto it, in the acts and benefits of his mediation. 2dly: All of CHRIST is considered and glorified in this acting of faith on him. His Divine nature as the cause of it, his entire person, GOD and man, as its proper object; and the benefits of his mediation as the especial motives thereunto. This faith in the person of CHRIST is the spring and foundation of our spiritual life. We live by the faith of the Son of GOD. By the actings hereof is it preserved, increased, and strengthened. " For he is our life," Col. 3: 4. And all supplies of it are derived from him by faith in him. We receive the forgiveness of sins, and an inheritance among them that are sanctified " by the faith that is in him," Acts 26: 1S. Hereby " do we abide in him," without which we can do no-thing, John 15: 5. Hereby is our peace with GOD maintained. " For he is our peace," Eph. 2: 14. And in him we have peace according to his promise, John 16: 33. All strength for the mortification of sin, for the conquest of temptations, all our growth in grace, depend on this faith in him.

 

 Secondly: Faith is acted on CHRIST as Mediator between GOD and man. So it is expressed, 1 Pet. 1: 21, " Who by him do believe in GOD that raised him up from the dead, and gave him glory, that your faith and hope might be in GOD." And this faith towards CHRIST is not contrary to that before described, nor inconsistent with it, though it be distinct from it. To deny the person of CHRIST to fall under this double consideration, of a Divine Person absolutely, wherein he is " over all GOD blessed for ever," and as " manifested in the flesh," exercising the office of Mediator between GOD and man, is to renounce the gospel. And according to the variety of these respects, so are the actings of faith various; some on him absolutely on the motives of his mediation; some on him as Mediator only. And how necessary this variety is unto the life, support, and comfort of believers, they all know, in some measure, who are so. Sometimes faith considers him as on the throne; sometimes as standing at the right hand of GOD; sometimes as over all, GOD blessed for ever; sometimes as the Mediator between GOD and man, the man CHRIST JESUS. No comfortable refreshing thoughts of GOD, no warrantable or acceptable boldness in an approach and access to him, can any one entertain or receive, but in this exercise of faith on CHRIST as the Mediator between GOD and man. And if in the practice of religion, this faith on GOD through him, be not the principle whereby the whole is animated and guided, Christianity is renounced, and the vain cloud of natural religion embraced in the room of it. Not a verbal mention of him, but the real intention of the heart to come unto GOD by him is required of us; and in that all expectation of acceptance with GOD, as to our persons or duties is contained.

 

 

 

 

 

CHAP. 9 Obedience unto CHRIST, the Nature and Causes of it.

 

 

 

 All holy obedience, both internal and external, is that which we proposed as the second part of our religious regard unto the person of CHRIST. His great injunction unto his disciples is, That they keep his commandments; without which none are so. The law under the Old Testament, taken generally, had two parts. 1. The moral preceptive part of it, 2. The institutions of worship appointed for that season. These are jointly and distinctly called the law. 1. In respect unto the first of these, the Lord CHRIST gave no new law, nor was the old abrogated by him. All is included in that summary of it, "You shall love the Lord thy GOD with all thy heart, and thy neighbor as thyself." Nothing can be the duty of men but what is required by the love of GOD and our neighbor. Wherefore no additions were made unto the preceptive part of the law by our Savior, nor counsels given by him for the performance of more than it required. In this regard the gospel is no new law, only the duties of the moral and eternal law are plainly declared in the doctrine of it, enforced in its motives, and directed as to their manner and end. Nor in this sense did the Lord CHRIST ever declare himself to be a new law-giver; yea, he declares the contrary, that he came to confirm the old, Matt. 5: 17. 2. The law may. be considered as containing the institutions of worship, which were given in Horeb by Moses, with other statutes and judgments. It was in this sense abolished by CHRIST. For the things themselves were appointed, but unto the " time of reformation." And thereon, as the supreme Lord and Law-giver of the gospel church, he gave a new law of worship, consisting in several institutions and ordinances of worship thereunto belonging. Obedience unto the Lord CHRIST may be considered with respect unto both these; the moral law which he confirmed, and the law of evangelical worship which he appointed.

 

 Here observe, first: Obedience unto CHRIST does not consist merely in doing the things which he requires. So far the church under the Old Testament was obliged to yield obedience unto Moses. All obedience unto CHRIST proceeds from an express subjection of our souls and consciences unto him.

 

 Secondly: No religious obedience could be due unto CHRIST directly, by the command of the moral law, were he not GOD by nature also. The foundation of all the obedience required therein is " I am the Lord thy GOD, you shall have no others Gods before me." This contains the reason of all religious obedience. And all religious obedience unto any, who is not GOD by nature, is idolatry.

 

 Thirdly: There is a peculiar respect unto him in all moral obedience as Mediator. (I.) In that by the supreme authority over the church wherewith he was vested, he has confirmed all the commands of the moral law, giving them new enforcements; whence he calls them, his commands. And as the church of Israel was not obliged to obedience unto the moral law absolutely considered, but as it was given unto them peculiarly in the hand of a mediator, that is, of Moses; no more is the evangelical church obliged by the original authority of that law, but as it is confirmed unto us in the hand of our Mediator. This renders all our moral obedience evangelical. For there is no duty of it but we are obliged to perform it in faith through CHRIST, on the motives of the love of GOD in him, of the benefits of his mediation, and the grace we receive by him; whatever is otherwise done by us is not acceptable unto GOD. They do therefore, for the most part, deceive themselves and others who talk so are loudly about moral be duties only the of the under to obey them, the original moral law, or the law of our creation, and they are per-formed in the strength of that law, they are no way accepted of GOD. But if they intend the duties which they moral law requires, proceeding from, the love of GOD in faith in CHRIST, upon the grounds him, and grace received from him, then are they duties purely evangelical. And although the law has never

 

lost, nor ever can lose its original power of obliging us unto universal obedience, as we are reasonable creatures, yet is our obedience unto it as Christians, as believers, immediately influenced by evangelical church in the hand of our Mediator. For, p.) GOD has given unto the Lord CHRIST all power in his name to require this obedience from all that receive the gospel. Others are left under the original authority of the law, either as implanted in their natures at their first creation, as are the gentiles, or as delivered by Moses, and written in tables of stone, as it was with the Jews, Rom. 2: 12, 13, 14. But as to them that are called unto the faith of the gospel, the authority of CHRIST does immediately affect their minds and consciences.

 

 All things are yet more plain with respect unto institutions of Divine worship. The appointment of all Divine ordinances under the New Testament, was his especial province and work, as the Son and Lord over his own house. And obedience unto him, in the observance of them, is that which be gives in especial charge unto all his disciples, Matt. 28: 18-2O. And it is nothing but a loss of that subjection of soul and conscience unto him, which is indispensably required of all believers, that has set the minds of so many at liberty to do and observe in Divine worship what they please, without any regard moral his institutions. It is otherwise with respect unto duties. For the things of the moral law have an obligation on our consciences antecedent unto the enforcement of them by the authority of CHRIST. But as to things of the latter sort, our consciences can no way be affected with a sense of them, but by the sole and immediate authority of CHRIST himself. If a sense hereof be lost in our minds, we shall not abide in the observance of his commands.

 

 That which does enliven and animate this obedience is love. This himself makes the foundation of all that is acceptable unto him. "If," says he, "ye love me, keep my commandments," John 14: 15. As he distinguisheth between love and obedience, so he asserts the former as the foundation of the latter. He accepts of no obedience unto his commands that does not proceed from love unto his person. That is no love which is not fruitful in obedience, and that is no obedience which proceeds not from love. So he expresseth on both sides; " If a man love me, he will keep my words; and he that loves me not, keepeth not my sayings," ver. 23, 24. In the Old Testament the love of GOD was the life and substance of all obedience. "You shall love the Lord thy GOD with all thy heart, with all thy soul, thy mind, and strength," was the sum of the law. This includes in it all obedience, and where it is genuine, will produce all the fruits of it. And where it was not, no multiplication of duties was accepted with him.

 

 That the person of CHRIST is the especial object of this Divine love, which is the fire that kindles the sacrifice of our obedience unto him, is that alone which at present I design to demonstrate. But some things are to be premised to the confirmation of our assertion.

 

 1. It is granted, that there may be a false pretence of love unto CHRIST. And, as this pretence is ruinous unto the souls of them in whom it is, so it oftentimes renders them prejudicial and troublesome unto others.

 

 2. As there is a false pretence of love unto CHRIST, so there is, or may be, a false love unto him also. The persons in whom it is, may in some measure be sincere, and yet their love unto CHRIST may not be pure, nor sincere, such as answers the principles and rules of the gospel. And, as many deceive others, so some deceive themselves in this matter. They may think that they love CHRIST, but indeed do not so. And this I shall manifest in some instances. (1.) That love is not sincere which proceeds not from, which is not a fruit of faith. Those who do not first really believe on CHRIST can never sincerely love him. It is faith alone that worketh by love towards CHRIST and all his saints. If therefore any do not believe with that faith which unites them unto CHRIST, which purifies the heart, and is effectual in duties of obedience; whatever they may persuade themselves concerning love unto CHRIST, it is but a vain delusion. (2.) That love is not true which arises from false ideas and representations of CHRIST. Men may draw images in their minds of what they fancy, and then dote upon them. So some think of CHRIST only as a glorious person exalted in heaven, without farther apprehensions of his natures and offices. Shall we think that they love CHRIST, by whom his Divine nature is denied Or those who disbelieve the reality of his human nature Or those by whom the union of both in the same person is ejected There cannot be true love unto a false CHRIST.

 

 These things being premised, we assert, that there is in all believers a religious love unto the person of CHRIST, distinct from their obedience to his commands, that is, it is distinct from all other commands; but is also itself commanded and required of us.

 

 That there is in the church such a love unto the person of CHRIST, the Scripture testifies both in the precepts it gives for it, and the examples of it. And all those who truly believe cannot apprehend that they understand any thing of faith, or the love of CHRIST, or themselves, by whom it is called in question. If therefore I should enlarge on this subject, a great part of the doctrine of the Scriptures from first to last must be represented, and a transcript of the hearts of believers wherein this love is seated, be made. And there is no subject that I could more willingly enlarge upon. But I must at present contract myself. Two things only I shall demonstrate. 1. That the person of CHRIST is the object of Divine love. 2. What is the nature of that love in us; and what are the grounds of it in them that believe.

 

 The person of CHRIST is the principal object of the love of GOD, and of the whole creation participant of his image. The reason why I thus extend the assertion will appear in the declaration of it. 1. No small part of the eternal blessedness of GOD consisteth in the mutual love of the Father and the Son, by the Spirit. As he is the only-begotten of the Father, he is the complete object of the whole love of the Father. The Father loves, and cannot but love his own nature and essential image in him. He is love eternally and necessarily in this love of the Son; and all other workings of love are but acts of his will, whereby somewhat of it is outwardly expressed. And all love in the creation was introduced from this fountain, to give a shadow and resemblance of it.

 

 Again, he is the peculiar object of the love of the Father, as he is incarnate, as he has taken on him, and has now discharged the work of mediation, or continues in the discharge of it; that is, the person of CHRIST, as GOD-man, is the peculiar object of the Divine love of the Father. So he declares himself in the prospect of his future incarnation. "Behold my servant whom I uphold, mine elect in whom my soul delighteth," Isaiah xlii. 1. And the testimony hereof he renewed from heaven afterwards, Matt. 3: 17, " Lo a voice from heaven, saying, This is my beloved Son in whom I am well pleased." And our love unto CHRIST being the only outward expression and representation of this love of the Father unto him, therein consists the principal part of our renovation in his image. Wherever this is wanting, whatever there may be besides, there is nothing of the image of GOD. He that loved not JESUS CHRIST, let him be anathema maranatha; for he is unlike GOD, his carnal mind is enmity against GOD.

 

 2. The clear revelation of the person of CHRIST, so as to render him the direct object of our love, is one of the - most eminent privileges of the New Testament. And it is variously attested in precepts, promises, instances, and solemn approbations. Wherever he supposeth or requires this love in any of his disciples, it is not only as their duty, as that which they were obliged unto by the precepts of the gospel, but as that without which no other duty whatever is accepted by him. " If," says he, "ye love me, keep my commandments," John 14: 15. He so requires love unto himself, as not to expect or approve of any obedience unto his commands without it. It is a great and blessed duty to " feed the sheep and lambs of CHRIST:" yet will not he accept of it unless it proceeds out of love. " Simon, son of Jonas, loves you me P Feed my lambs," John 21: 15-17. Three times did he repeat the same words to him who had failed in his love towards him by denying him thrice. without this love unto him, he requires of none to feed his sheep, nor will accept of what they pretend to do therein. It were a blessed thing, if a due apprehension hereof did always abide with them that are called unto that work.

 

 3. Hereunto does he annex those blessed promises which comprise the whole of our peace, safety, and consolation in this world. " He (says he,) that loves me, shall be loved of my Father, and I will love him, and manifest myself unto him," John 14: 21 and 23, " My Father will love hint, and we will come unto him, and make our abode with him." What heart can conceive, what tongue can express the glory of these promises, or the least part of the grace that is contained in them Who can conceive aright of the Divine condescension; love, and graces that are expressed in them How little a portion is it that we know of GOD in these things But if we value them not, if we labor not for an experience of them, according unto our measure, we have neither lot nor portion in the gospel. The presence and abode of GOD with us as a Father manifesting himself to be such unto us, in the infallible pledges and assurances of our adoption; the presence of CHRIST with us, revealing himself unto us with all those ineffable mercies where-with these things are accompanied, are all contained in them. And these promises are peculiarly given unto I hem that love the person of CHRIST, and in the exercise of love towards him.

 

 

 

CHAP. 10

 

The Nature, Operations and Causes of Divine Love,

 

as it respects the Person of CHRIST.

 

 

 

 THAT we may the better understand that love unto the person of CHRIST which we plead for, some things must be premised concerning the nature of Divine love in general. GOD has endowed our nature with a faculty of fixing our love upon himself. Many can understand nothing of love, but the adherence of their minds to things visible, capable of a present natural enjoyment. For things unseen, especially such as are eternal and infinite, they suppose they have a veneration; but how they should love them, they cannot understand. And the apostle does grant that there is a greater difficulty in loving things that cannot be seen, than in loving those which are always visibly present unto us, 1 John 4: 2O. Howbeit, this Divine love has a more fixed prevalency in the minds of men, than any other kind of love what-ever. For,

 

 1. The principal end why GOD endued our natures with that great and ruling affection, that has the most eminent interest in our souls, was that it might be fixed on himself, that it might be the instrument of our adherence unto him. At our first creation, love was the very soul and quickening principle of the life of GOD, and on our adherence unto him thereby, the continuance of our relation unto him, depended. The law, rule,, and measure of it was, " You shall love the Lord thy GOD with all thy heart, and all thy soul." For this end did GOD create this affection in us. Not only our persons in their nature and being, but in all their powers and faculties, were prepared unto this end, of living unto GOD, and coming unto the enjoyment of him. And all their exercise on created objects was to be directed unto this end. Where-fore the placing of our love on any thing before GOD, or above him, is a formal expression of our apostasy from him.

 

 2. Divine excellencies are a proper adequate object of our love. The will indeed can adhere unto nothing in love, but what the understanding apprehends. But it is not necessary that the understanding fully comprehend the whole nature of that which the will does so adhere to. Where a discovery is made by the mind of real goodness and amiableness, the will can close with its affections. And these are apprehended as absolutely perfect in the Divine nature and holy properties of it. Whereas, there-fore, not only that which' is the proper object of love is in the Divine excellencies, but it is there only perfectly and absolutely, without the mixture of any thing that should give it an allay, they are the most suitable object of our love. There is no greater discovery of the depravation of our natures, and degeneracy of our wills, than that whereas we are so prone to the love of other things, it is so hard to raise our hearts unto the love of GOD. Were it not for that depravation, he would always appear as the only suitable and satisfactory object of our affections.

 

 3. The especial object of love is the Divine goodness. " How great is his goodness, how great is his beauty!" Zech. 9: 17. Nothing is amiable, or a proper object of love, but what is good, and as it is so. Hence Divine goodness, which is infinite, has an absolutely perfect amiableness accompanying it. Because his goodness is inexpressible, his beauty is so. " How great is his goodness, how great is his beauty!" Hence are we called to "give thanks unto the Lord, and to rejoice in him," which are the effects of love, " because he is good," Psalm cvi. 1, cxxxvi. 1. Neither is Divine goodness the especial object of our love as absolutely considered. But we have a respect unto it, as comprehensive of all that grace and bounty, which give us the best relief in our present condition, and an eternal reward. Infinite goodness exerting itself in all that grace and bounty which are needful to our relief and blessedness, is the proper object of our love. Whereas, therefore, this is done only in CHRIST, there can be no true love of the Divine goodness, but in and through him alone. The goodness of GOD as a Creator, Preserver, and Rewarder, was a sufficient, yea, the adequate object of all love antecedently to the entrance of sin and misery. In GOD under those considerations might the soul of man find full satisfaction as to its present and future blessedness. But since the passing of sin, misery, and death upon us, our love can find no amiableness in any goodness, no rest in any but in that grace and mercy by CHRIST, which we stand in need of, for our present recovery and future reward. Nor Both GOD require of us that we should love him otherwise but as he is " in CHRIST reconciling the world unto himself." So the apostle fully declares it. " In this was manifest the love of GOD towards us, because that GOD sent his only-begotten Son into the world, that we might live through him: herein is love, not that we loved GOD, but that he loved us, and sent his Son to be the propitiation for our sins. And we have known and believed the love that GOD has to us: GOD is love, and he that dwells in love dwells in GOD, and GOD in him," 1 John 4: 9-16. GOD is love, of a nature in-finitely good and gracious, so as to be the only object of all Divine love. But this love can no way be known, or be so manifested unto us, that we may and ought to love him, but by his love in CHRIST, his sending of him, and loving us in him. Before this, without this, we do not, we cannot love GOD. For " herein is love, not that we loved GOD, but that he loved us, and sent his Son to be the propitiation for our sins." This is the cause, the spring, and fountain of all our love unto him. They are but empty notions and imaginations, which some speculative persons please themselves with, about love unto the Divine goodness absolutely considered. For however in-finitely amiable it may be in itself, it is not so really unto them, it is not suited unto their state, without the consideration of the communications of it in CHRIST.

 

 4. These things being premised, we may consider the especial nature of this Divine love, although I acknowledge the least part of what believers experience can be expressed, at least by me. Some few things I shall mention, which may give us a shadow of it, but not the express image of the thing itself.

 

 (1.) Desire of union and enjoyment is the first vital act of this love. The soul, upon the discovery of the excellencies of GOD, earnestly desires to be united unto them, to be brought near unto that enjoyment of them whereof it is capable, and wherein alone it can find rest and satisfaction. This is essential unto all love; it unites the mind unto its object, and rests not but in enjoyment. GOD's love unto us arises out of the overflowing of his own immense goodness, whereof he will communicate the fruits and effects unto us. GOD is love, and herein is. love, not that we loved GOD, but that he loved us, and sent his only-begotten Son. Yet does this love of GOD tend to the bringing us unto him, not that he may enjoy us, but that he may be enjoyed by us. Love in general unites the mind unto the object, the person loving unto the thing or person beloved. So it is expressed in an instance of human love, namely, that of Jonathan to David, " his soul was knit to the soul of David, and he loved him as his own soul," 1 Sam. 18: 1. Love had so effectually united them, as that the soul of David was as his own. Hence are those expressions of this Divine love, by cleaving unto GOD, following hard after him, thirsting, panting after him, with the like intimations of the most earnest endeavors of our nature after union and enjoyment. When the soul has a view by faith (which nothing else can give it,) of the goodness of GOD as manifested in CHRIST, that is, of the essential excellencies of his nature as exerting themselves in him, it reacheth after him with its most earnest embraces, and is restless until it conies unto perfect fruition.

 

 (2.) It is a love of assimilation. It contains in it a desire and intense endeavor to be like GOD, according to our capacity. The soul sees all goodness, and consequently all that is amiable in GOD, the want of all which it finds in itself. The fruition of this goodness is that which it longs for as its utmost end, and conformity to it as the means thereof. Love is the principle that actually assimilates and conforms us to GOD, as faith is the principle which originally disposeth thereunto. In our renovation in the image of GOD, the transforming power is seated in faith, but it acts by love. Love, proceeding from faith, gradually changeth the soul into the likeness of GOD. To labor after conformity to GOD by outward actions only, is to make an image of the living GOD out of the stock of a dead tree. It is from this vital principle that we are not forced into it as by engines, but naturally grow. up into the likeness of GOD. For, when it is duly affected with the excellencies of GOD in CHRIST, it excites all the affections to a delight in them. And, where the soul acts constantly in the affections, it will produce assimilation unto the object of them. To love GOD is the only way and means to be like unto him.

 

 (3.) It is a love of complacency, and therein of benevolence. Upon that view which we have by faith of the Divine goodness, our souls approve of all that is in GOD, applaud, adore, and acquiesce in it. Hence two great duties arise, and hereon do they depend. First, Joyful ascriptions of glory and honor unto GOD. All praise and thanksgiving, all blessing unto him, because of his excellencies and perfections, arise from our satisfactory complacence in them. " The righteous rejoice in the Lord, and give thanks at the remembrance of his holiness," Psalm xevii. 12. They are so pleased at the remembrance of GOD's holiness, that it causes them to break forth in praises. Praise is nothing but an outward expression of the inward complacency of our hearts in the Divine perfections. And, Secondly, love herein acts itself by benevolence, or the constant inclination of the mind to all things, wherein the glory of GOD is concerned. It wills all things wherein the name of GOD may be sanctified, his praises made glorious, and his will done in earth as it is in heaven.

 

 (4.) This Divine love is a love of friendship. The communion which we have with GOD therein is so intimate and accompanied with such spiritual boldness, as gives it that denomination. So Abraham was called the friend of GOD, Isaiah xli. 8, Jam. 2: 23. And because of that mutual trust which is between friends, " the secret of the Lord is with them that fear him, and he will show them his covenant," Psalm 25: 14. For, as our Savior teacheth us, servants, that is, those who are so, and no more, " know not what their Lord doth;" he rules them, commands them, or requires obedience from them. But as to his secret, his design and purpose, his counsel and love, they know nothing of it. But says he unto his disciples, " I have called you friends, for all things that I have heard of my Father 1 have made known unto you," John 15: 15. The same love of friendship is ex-pressed by that intimate converse with, and especial residence that is between GOD and believers; GOD dwells in them, and they dwell in GOD. " If a man," says the Lord CHRIST, " love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him," John 14: 23. And, " if any man hear my voice, and open the door, I will come unto him, and sup with him, and he with nee," Rev. 3: 2O. These are not an empty sound of words, there is substance under them, there is truth in them. Those whose hearts are duly exercised in the love of GOD, have experience of the refreshing approaches both of the Father and of the Son unto their souls, in the communications of their love, and pledges of their abode with them.

 

 These things have I premised concerning the nature of Divine love, that we may the better apprehend what we understand by it in the application of it to the person of CHRIST. For,

 

 1. The formal object of this love is the essential properties of the Divine nature, its infinite goodness in particular. Wherever these are, there is the object and reason of this love. But they are all of them in the person of the Son, no less than in the person of the Father. As therefore we love the Father on this account, so are we to love the Son also. But,

 

 2. The person of CHRIST is to be considered as he was incarnate, and this takes nothing off from the reason of this love, but only makes an addition to the motives of it. This indeed for a season veiled the loveliness of his Divine excellencies, and so turned aside the eyes of many from him. For when he took on him " the form of a servant, and made himself of no reputation," he had, unto them who looked on him with carnal eyes, " neither form nor comeliness," that he should be desired or beloved. Howbeit the entire person of CHRIST, GOD and man, is the object of this Divine love, in all acts of it. That single effect of infinite wisdom and grace in the union of the Divine and human natures, in the Son of GOD, renders him the object of this love in a peculiar manner. The way whereby we may attain this peculiar love, and the motives to it, shall close these considerations. A due consideration of the person of CHRIST, is the proper foundation of this love. He is so proposed unto us in the Scripture, that we may believe in him, and love him. To this end is he represented as "altogether lovely," and the especial glories of his person are delineated, yea, drawn to the life in the holy records of the Old and New Testaments. Therein, as in a glass, do we behold the glory of CHRIST, who is the image of the invisible GOD, and have our souls filled with transforming affections unto him. The whole book of Canticles is nothing but a mystical declaration of the mutual love between CHRIST and the church. And it is expressed by all such ways and means as may represent it intense, fervent, and exceeding all other love whatever. The mutual intercourse on this ground of love between CHRIST and the church, is the life and soul of the whole creation. - There is more glory under the eye of GOD, in the sighs, groans, and mourning of poor souls filled with the love of CHRIST, after the enjoyment of him according to his promises, in their fervent prayers for his manifestation of himself unto them, in the unspeakable joys which they have in his gracious visits and embraces of his love, than in the thrones and diadems of all the monarchs on the earth. Nor will they themselves part with the ineffable satisfactions which they have in these things, for all that this world can do for them, or unto them. These things have not only rendered prisons and dungeons more desirable unto them than the most goodly palaces, but have made them really places of such refreshment as men seek in vain to extract out of all the comforts this world can afford. This is the foundation of our love unto CHRIST, namely, the revelation of him in the Scripture as altogether lovely. The discovery that is made therein of the glorious excellencies and endowments of his person, of his love, his goodness and grace, of his worth and work, is that which engageth the affections of believers to him. We do not therefore in these things " follow cunningly devised fables:" we do not indulge our own imaginations; they are not unaccountable raptures which are pretended unto; nor such an artificial concatenation of thoughts as some ignorant of these things boast they can give an account of. Our love to CHRIST arises alone from the revelation that is made of him in the Scripture, is generated, regulated, measured, and is to be judged thereby.

 

 

 

CHAP. 11

 

Motives unto the Love of CHRIST.

 

 

 

 The motives unto this love of CHRIST is the last thing on this head that I shall speak to. When GOD required of the church the first and highest act of religion, the sole foundation of all others, namely, to take him as their GOD; to own, believe, and trust in him alone as such, which is wholly due unto him for what he is, without any other consideration whatever; yet he thought meet to add a motive unto the performance of that duty from what he had done for them, Exod. 20: 1, 2. The sense of the first command is, that we should take him alone for our GOD; for he is so, and there is no other. But in the prescription of this duty to the church, he reminds them of the benefits which they had received from him, in " his bringing them out of the house of bondage." GOD, in his wisdom and grace, ordereth all the reasons of our duty, so that all the rational powers of our souls may be exercised therein. Wherefore he not only proposes himself unto us, nor is CHRIST merely proposed as the proper object of our affections, but he calls us also to consider all those things that may satisfy us that it is the most reasonable and advantageous course for us to fix our affections on him. And these considerations are taken from all that he has done for us, with the reasons and grounds why he did it. We love him principally for what he is; but immediately for what he has done. What he has done for us is first proposed unto us, and is that which our souls are first affected with. For they are originally acted in all things by a sense of the want which they have, and a desire of the blessedness which they have not. This directs them to what he has done for sinners; but that leads to the consideration of what he is in himself. And when our love is fixed on him, then all those things wherewith, from a sense of our wants and desires, we were first affected, become motives to confirm and increase that love. This is the constant method of the Scripture; it first proposeth unto us what the Lord CHRIST has done for us, especially in his oblation and intercession, with the benefits which we receive thereby. Hereby it leads us unto his person, and presseth the consideration of all other things to engage our love to him.

 

 The motives to the love of CHRIST are so great, so many, so diffused through the whole dispensation of GOD, that they can by no hand be fully expressed. The studying them, and improvement of them, is among the principal duties of our whole lives. What I shall offer is the reduction of them unto these two heads: 1. The acts of CHRIST, which is the substance of them: And, 2. The spring and fountain of those acts, which is the life of them.

 

 1. In general, they are all the acts of his mediatory office, with all the fruits of them whereof we are made partakers. There is not any thing that he did or doth, in the discharge of his mediatory office, from his incarnation in the womb of the blessed virgin, to his present inter-cession in heaven, but is an effectual motive to the love of him. Whatever he did or does towards us in the name of GOD, as the King and Prophet of the church, whatever he did or does with GOD for us as our High-priest, it all speaks this language in the hearts of them that believe: " O love the Lord JESUS in sincerity!" The consideration of what CHRIST thus did and does for us, is inseparable from that of the benefits which we receive thereby. A due mixture of both these, of what he did for us, and what we obtain thereby, compriseth the substance for these motives, "Who loved me, and Who loved us, and washed us in his own blood, and made us kings and priests unto GOD. For you vast slain, and has bought us unto GOD with thy blood." And both these are of a transcendent nature, requiring our love to be so also. Who is able to comprehend the glory of the Son of GOD in the assumption of our nature, in what he did and suffered therein And for us, eye has not seen, nor ear heard, nor can it enter into the heart of man to conceive, what we receive thereby. The least benefit, and that obtained by the least expense of trouble or charge, deserveth love, and leaveth the brand of a crime where it is not so entertained. What then do the greatest deserve, and those procured by the greatest expense; even the price of the blood of the Son of GOD If we have any faith concerning these things, it will produce love, as that love will obedience. Whatever we profess concerning them, it springs from tradition and opinion, and not from faith, if it engage not our souls to the love of him.

 

 He is no Christian, who lives not much in meditation on the mediation of CHRIST, and the especial acts of it. Some may more abound in that work than others. Some may be more able than others to dispose their thoughts concerning them into method and order. Some may be more diligent than others in the observation of times for the solemn performance of this duty. Some may be able to rise to higher and clearer apprehensions of them than others. But as for those, the bent of whose minds does not he towards them, whose hearts are not, on all occasions, retreating to the remembrance of them, who embrace not all opportunities to call them over as they are able; on what grounds can they he esteemed Christians How do they live by faith in the Son of GOD Are the great things of the gospel, of the mediation of CHRIST, proposed unto us as those which we may think of when we have nothing else to do, that we may meditate upon, or neglect at our pleasure, as those wherein our concernment is so small, that they must give place unto all other occasions Nay, if our minds are not filled with these things; if CHRIST does not dwell plentifully in our hearts by faith; if our souls are not possessed with them,' and in their whole inward frame so cast into this mould as to be led by a natural complacency unto'& converse with them, we are strangers unto the life of faith. And if we are thus conversant about these things, they will engage our hearts in the love of the person of CHRIST. To suppose the contrary, is indeed to deny the truth of them all, and to turn the gospel into a fable. Take one instance from among the rest; namely, his death. has he the heart of a Christian, who does not solemnly think, and often meditate on the death of his Savior, who does not derive his life from it Who can look into the gospel and not fix on those lines which either immediately and directly, or through some other paths of Divine grace and wisdom, lead him thereto And can any have believing thoughts concerning the death of CHRIST, and not have his heart affected with ardent love to his person CHRIST in the gospel "is evidently set forth, crucified before us." Can any by the eye of faith look on this bleeding, dying Redeemer, and suppose love unto his person to be nothing but the work of fancy They know the contrary, who always bear about in the body " the dying of the Lord JESUS;" as the apostle speaks, 2 Cor. 4: 1O. As his whole name, in all that he did, is an ointment poured forth, for which the virgins love him, Cant. 1: 3; so this precious perfume of his death is that wherewith their hearts are ravished in a peculiar manner. Again; as there can be no faith in CHRIST where there is no love unto him, on the account of his mediatory acts, so where it is not, the want of it casteth persons under the highest guilt of ingratitude. The highest aggravation of the sin of angels was their ingratitude unto their Maker. For whereas they were stated in the highest excellency, pre-eminence and dignity, that he thought good to communicate unto any creatures, they were unthankful for what they had so received from undeserved goodness, and so cast themselves into everlasting ruin. But yet the sins of men in

 

their ingratitude towards CHRIST, is attended with an Aggravation above that of the angels. For although the angels were originally instated in that dignity, yet were

 

they not redeemed from misery as we are. What then will be the condition of them whose hearts are not so affected with the mediation of CHRIST, and fruits of it, as to engage the best of their affections to him The gospel itself will be a savour of death unto such ungrateful wretches.

 

 2. That which the Scripture principally insisteth on as the motive of our love to CHRIST, is his love unto us, which was the principle of his mediatory actings in our behalf. Love is that jewel of human nature which commands a valuation wherever it is found. Let other circumstances be what they will, whatever distances between persons may be made by them, yet real love, where it is evidenced so to be, is not despised by any such as degenerate into profligate brutality. If it can produce no outward effects advantageous to them that are beloved, yet it commands a respect, and some return in its own kind. But when this love does also abound in effects troublesome and chargeable in them in whom it is, and highly beneficial unto them on whom it is placed, if there be any such affection left in the nature of any man, it will prevail to a reciprocal love. And all these things are found in the love of CHRIST to that degree, as nothing parallel can be found in the whole creation. I shall briefly speak of it under two general heads.

 

 (1.) The sole spring of all the mediatory actings of CHRIST was his own mere love. It is true, he undertook this work principally with respect to the glory of GOD, and out of love unto him. But with respect to us, his only motive was his abundant overflowing love. And this is especially remembered in that instance wherein it carried him through the greatest difficulties, namely, in his death and the oblation of himself on our behalf, Gal. 2: 2O, Ephes. 5: 2, 25, 26; 1 John 3: 16, Rev. 1: 5, 6. This alone inclined the Son of GOD to undertake the glorious work of our redemption, and carried him through the death and dread which he underwent in the accomplishment of it. Should I engage in the consideration of this love of CHRIST, which was the means of conveying all the effects of Divine wisdom and grace unto the church, that glass in which GOD chose to represent himself and all his goodness unto believers; that spirit of life in the wheels of all the motions of the person of CHRIST in the redemption of the church, unto the glory of GOD, his own and that of his redeemed also; that mirror wherein the holy angels and blessed saints shall for ever con-template the Divine excellencies; I must now begin a discourse much larger than that which I have passed through.

 

 (2.) This love of CHRIST unto the church is singular in all those qualifications which create reciprocal affections. There can be no love amongst men but will derive some-thing from that disorder which is in their affections. But the love of CHRIST is absolutely free from any alloy. And it is absolutely undeserved. Nothing can be found amongst men that can represent its freedom from any desert on our part. The most candid love amongst us is when we love another for his excellency and usefulness, though we have no singular benefit of them ourselves. But not the least of these things were found in them on whom he set his love, until they were wrought in them as effects of that love which he set upon them. Men sometimes may rise to such an high degree in love, as that they will even die for another; but then it must he on a superlative esteem which they have of his worth and merit. It may be, says the apostle, treating of the love of CHRIST, and of GOD in him, " That for a good man even one would dare to die," Rom. 5: 7. It must be for a good man; one who is justly esteemed a public good to mankind; one whose benignity is ready to exercise loving-kindness on all occasions; peradventure some would even dare to die for such a man. This is the.height of what love among men can rise unto. But the Lord JESUS placed his love on us; that love from whence he died for us, when we were sinners and unGodly; that is, every thing which might render us unamiable and undeserving. Though we were as deformed as sin could render us, and more deeply indebted than the whole creation could pay, yet did he fix his love upon us to free us from that condition, and to render us meet for the most intimate society with himself. Never was there love which had such effects, which cost him so dear in whom it was, and proved so advantageous unto them on whom it was placed. In the pursuit of it he underwent every thing that is evil in his own person, and we receive every thing that is good in the favor of GOD, and eternal blessedness. On the account of these things the apostle ascribeth a constraining power unto the love of CHRIST, 2 Cor. 5: 14. And if it constraineth us unto any return to him, it does so to that of love in the first place. For no suitable return can be made for love but love, at least not without it. As love cannot be purchased, "for if a man would give all the substance of his house for love, it would utterly be contemned," Cant. 8: 7; so if a man would give all the world for a requital of love, without love, it would be despised. To fancy that all the love of CHRIST unto us consists in the precepts and promises of the gospel, and all our love unto him in the observance of his commands, without a real love in him unto our persons, like that of a husband unto a wife, Eph. 5: 25, 26, or an holy affection in our hearts to his person, is to overthrow the whole power of religion, to despoil it of its life and soul, leaving nothing but the carcass of it. This love unto CHRIST, and unto GOD in him, because of his love unto us, is the principal instance of Divine love, the touchstone of its reality and sincerity. Whatever men may boast of their affectionate endearments unto the Divine goodness, if it be not founded in a sense of this love of CHRIST and the love of GOD in him, they are but empty notions, and their deceived hearts feed upon ashes. It is in CHRIST alone that GOD is declared to be love, without an apprehension whereof none can love him. In him alone, that infinite goodness which is the peculiar object of Divine love, is truly represented unto us. And on him does the saving communication of all the effects of it depend. And an infinite condescension is it in the holy GOD so to express his " glory in the face of JESUS CHRIST," or to propose himself as the object of our love in and through him. For considering our weakness, as to an immediate comprehension of the infinite excellencies of the Divine nature, or to bear the rays of his resplendent glory, seeing none- can " see his face and live," it is the most adorable effect of Divine wisdom and grace that we are admitted unto the contemplation of them in the person of JESUS CHRIST.

 

 

 

CHAP. 12 Conformity to CHRIST, and following his Example.

 

 

 

 third thing proposed to declare the use of the person of CHRIST, is that conformity which is required of us unto him. This is the great design of all believers. Every one of them has the idea of CHRIST in his mind; in the eye of faith, as it is represented unto him in the glass of the gospel. * . 2 Cor. 3: 1S, " We behold his glory in a glass," which implants the image of it on our minds. And hereby the mind is " transformed into the same image;" made like unto CHRIST so represented unto us. Hence every true believer has an habitual inclination and desire to be like CHRIST. And it were easy to demonstrate that where this is not, there is neither faith nor love. Faith will cast the soul into the form of the thing believed, Rom. 6: 17: and all sincere love worketh an assimilation. Wherefore, the best evidence of the life of GOD in any soul, of the sincerity of faith, love, and obedience, is an internal cordial endeavor, operative on all occasions, of a conformity to JESUS CHRIST.

 

 There are two parts of the duty proposed. 1: The first respects the internal grace and holiness of the human nature of CHRIST. 2. The other his example in duties of obedience; and both of them belong to a true disciple.

 

 1. Internal conformity to his habitual grace and holiness, is the fundamental design of a Christian life. I shall lay down the grounds of this design, the nature of it, and the means of its pursuit. GOD, in the human nature of CHRIST, did perfectly renew that image of his which we lost in Adam, with an addition of many glorious endowments which Adam was not made partaker of. GOD dill not renew it ih his nature, as though he had ever been destitute of it, as it is with thesame nature in all other persons. For he derived not his nature from Adam in the same way that we do; nor was he ever in Adam as the public representative of our nature, as we were. But our nature in him had the image of GOD implanted in it, which was lost and separated from the same nature in all other instances.

 

 2. One end of GOD in filling the human nature of CHRIST with all grace, in implanting his glorious image upon it, was, that he might in him propose an example of what he would by the same grace renew us unto. The fullness of grace was necessary to the human nature of CHRIST, from its union with the Son of GOD. For whereas therein the "fulness of the GODhead dwelt bodily," it became an "holy thing," Luke 1: 35. It was also necessary to him, as to his own obedience in the flesh, wherein he fulfilled all righteousness. And it was so unto the discharge of the office he undertook: "For such an High-Priest became us who was holy, harmless, undefiled, and separate from sinners," Heb. 7:’26. Howbeit, the in-finite wisdom of GOD had this farther design in it, namely, that' he might be the pattern of the renovation of the image of GOD in us, and of the glory that does ensue thereon. Wherefore the fullness of grace was bestowed on the human nature of CHRIST, and the image of GOD gloriously implanted thereon, that it might be the example of what the church was through him to be made par-taker of. That which GOD intends for us, in the internal communication of his grace, and in the use of all the ordinances of the church is, that we may come unto the " measure of the stature of the fullness which is in CHRIST," Ephes. 4: 13. There is afulness of all grace in CHRIST. Hereunto are we to be brought, according to the measure that is designed unto every one of us.

 

 3. This image of GOD in CHRIST is represented unto us in the gospel. Being lost from our nature, it was utterly impossible we should have any just comprehension of it. There could be no steady notion of the ithage of GOD until it was exemplified in the human nature of CHRIST. And thereon, without the knowledge of him, the wisest of men have taken those things to render men most like unto GOD which were averse unto him. But being perfectly exemplified in CHRIST, it is now plainly represented unto us in the gospel. Therein " with open face we behold as in a glass the glory of the Lord, and are changed into the same image," 2 Cor. 3: 18. The vail being taken away from Divine revelations by the doctrine of the gospel, and from our hearts by the Lord the Spirit, we behold the image of GOD in CHRIST, with open face, which is the principal means of our being transformed into it.

 

 4. It is therefore evident, that the life of GOD in us consists in conformity unto CHRIST; nor is the Holy Spirit as the efficient cause of it given us for any other end but to unite us to him, and make us like him. Wherefore the original gospel-duty, which animates• and rectifies all others, is the design of a conformity to CHRIST in all the gracious principles and qualifications of his holy soul, wherein the image of GOD in him consisted. There was a notion even among the philosophers, that the principal endeavor of a wise man was to be like unto GOD. But in the improvement of it the best of them fell into foolish and proud imaginations. Howbeit the notion itself was the best relic of our natural perfections. And those who have not a design to be like unto GOD, are every way like the devil. Wherefore it was an infinite condescension of the wisdom and grace of GOD gloriously to implant that image of his, to which we are to seek a conformity, on the human nature of CHRIST, and then so fully to represent and propose it unto us in the revelation of the gospel. The infinite perfections of GOD, considered absolutely in themselves, are accompanied with such an incomprehensible glory, that it is hard to conceive how they can be the objects of. our imitation. But the representation that is made of them in CHRIST, as " the image of the invisible GOD," is so suited to the renewed faculties of our souls, that the mind can dwell on the contemplation of them, and be thereby transformed into the same image.

 

 I shall briefly show, (I.) What is required hereunto and (2.) What is to be done for the attaining that end.

 

 (1.) A spiritual light, to discern the beauty, glory, and amiableness of grace in CHRIST, is required hereunto. We can have no real design of conformity unto him, unless we have their eyes who " saw his glory, the glory of the only-begotten of the Father, full of grace and truth," John 1: 14. Nor is it enough that we seem to discern the glory of his person, unless we see a beauty and excellency in every grace that is in him. " Learn of me," says he, " for I am meek and lowly in heart," Matt. 11: 29. If we are not able to discern an excellency in meekness and lowliness in heart, (things generally despised) how shall we sincerely endeavor after a conformity to CHRIST in them The like may be said of all other his gracious qualifications. His zeal, his patience, his self-denial, his readiness for the cross, his love to his enemies, his benignity to all mankind, his faith and fervency in prayer, his love to GOD, his compassion towards the souls of men, his unweariedness in doing good, his purity, his universal holiness; unless we have a spiritual light to discern the glory and amiableness of theta all as they were in him, we speak in vain of any design for conformity to him. And this we have not, unless GOD shine into our hearts, to give us the knowledge of his glory, in the face of JESUS CHRIST. It is, I say, a foolish thing to talk of the imitation of CHRIST, whilst we discern not that there is an excellency in the things wherein we ought to be like him.

 

 (2.) Love unto them so discovered, is required to the same end. No soul can have a design of pursuing a conformity unto CHRIST, but he, who so loves the graces that were in him, as to esteem a participation of them to be the greatest advantage that can be in this world. It is the " savour of his good ointments for which the virgins love him," cleave unto him, and endeavor to be like him. He, who admires the glory of CHRIST as filled with these graces, as he was " fairer than the children of men," unto whom nothing is so desirable as to have the same mind that was in CHRIST, he is prepared to press after conformity to him. And unto such a soul the representation of all these excellencies in the person of CHRIST, is the great incentive, motive, and guide to all internal obedience unto GOD.

 

We are to labor for this conformity, 1. By an opposition to all sin in the root, principle, and most secret springs of it. He did no sin, neither was there any guile found in his mouth. "He was holy, harmless, undefiled." He was the Lamb of GOD, " without spot or blemish." Wherefore to be freed from all sin is the first general part of an endeavor for conformity to CHRIST. He who groaneth not in himself after it, who does not loathe every thing of sin, and himself for it, who does not labor after its absolute and universal extirpation, has no sincere desire of conformity to CHRIST. He who endeavors to be like him, must " purify himself, even as he is pure." Thoughts of the purity of CHRIST, in his absolute freedom from the least tincture of sin, will not suffer a believer to be negligent at any time, for the endeavoring the utter ruin of that which makes him unlike him. And it is a blessed advantage to faith in the work of the mortification of sin, that we have such a pattern continually before us. 2. A continual growth in every grace, is the other general part of this duty. In the exercise of his ownfulness of grace, both in moral duties of obedience, and the especial duties of his office, did the glory of CHRIST on the earth consist. Wherefore to abound in the exercise of every grace, to grow in the root, and thrive in the fruit of them, is to be conformed to the image of the Son of GOD. One or two general instances wherein he was most eminently our example, shall close this discourse.

 

 (1.) His meekness, lowliness of mind, condescension unto all sorts of persons; his love and kindness to man-kind, his readiness to do good to all, with patience and forbearance, are continually set before us in his example. I place them all under one head, as proceeding all from the same spring of Divine goodness. With respect unto them, it is required that " the same mind be in us that was in JESUS CHRIST," Phil. 2: 5; and that we " walk in love, as he also loved us," Ephes. 5: 2. In these things was he the great representative of the Divine goodness to us. In the acting of these graces on all occasions did he manifest the nature of GOD from whom he came. And this was one end of his exhibition in the flesh. Sin had filled the world with a representation of the devil and his nature, in mutual hatred, strife,_ variance, envy, wrath, pride, fierceness, and rage against one another. The instances of a contrary frame were obscure and weak in the best of the saints of old. But in our Lord JESUS, the light of the glory of GOD herein first shone upon the world. In the exercise of these graces in which he most abounded, because the sins, weaknesses, and infirmities of men gave continual occasion thereto, did he represent the Divine nature, as love, as infinitely good, benign, merciful, and patient, as delighting in the exercise of these its holy properties. In them was the Lord CHRIST our example in an especial manner. And they in vain pretend to be his disciples, who endeavor not to order the whole course of their lives in conformity to him in these things. One Christian who is meek, humble, kind, patient, and useful unto all, that condescends to the ignorance, weaknesses, and infirmities of others, that passes by provocations, injuries, contempt, with patience, and with silence, unless where the glory of GOD calls for a just vindication; that pitieth all sorts of men in their failings and miscarriages, who is free from jealousies and evil surmises, that loves what is good in all men, and all men even wherein they are not good, nor do good, dotll more express the virtues of CHRIST, than thousands can do with the most magnificent works of piety or charity where this frame is wanting. For men to pretend to follow the example of CHRIST, and in the mean time to be proud, wrathful, envious, bitterly zealous, calling for fire from heaven to destroy men, or fetching it themselves from hell, is to cry, Hail unto him, and to crucify him afresh.

 

 (2.) Self-denial, readiness for the cross, with patience in sufferings, are the second sort of things which he calls all his disciples to follow his example in. It is the fundamental law of his gospel, that if any one will be his disciple, he must " deny himself, take up his cross, and follow him. CHRIST has suffered for us, leaving as an example, that we should follow his steps who when he was reviled, reviled not again, when he suffered, he threatened not," 1 Pet. 2: 21-23. Hence we are called to look unto JESUS, "the author and, finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame." For we are to " consider him, who endured such contradiction of sinners against himself, that we faint not," Heb. 12: 2, 3. Blessed be GOD for this example; for the glory of the condescension, patience, faith, and endurance of JESUS CHRIST in the extremity of all sorts of sufferings. This has been the pole-star of the church in all its storms, the guide, the comfort, support, and encouragement of all those holy souls, who in their several generations, have in various degrees undergone "persecution for righteousness' sake," and yet continueth so to be unto. them who are in the same condition.

 

 The last thing proposed concerning the person of CHRIST, was the use of it to believers, in the whole of their relation to GOD and duty towards him. And the things be-longing thereto may be reduced to these general heads.

 

 1. Their sanctification, which consisteth in these four things: (1.) The mortification of sin. (2.) The renovation of our natures. (3.) Assistances in actual obedience. (4.) In temptations and trials.

 

 2. Their justification, with its concomitants and consequents. As, (1.) Adoption. (2.) Peace. (3.) Consolation and joy in life and death.' (4.) Spiritual gifts unto the edification of themselves and others. (5.) A blessed resurrection. (6.) Eternal glory.

 

 But this argument cannot be handled as it does deserve without an entire discourse concerning the life of faith, which my present design will not admit of.