DISCOURSE 2:

 

OF THE KNOWLEDGE OF GOD IN CHRIST. JOHN 17: 3.

 

And this is life eternal, that they might know thee the only true GOD, and JESUS CHRIST whom thou hast sent.

 

 THERE were two principal doctrines pitched on at the beginning of this discourse. DOCTRINE 1: The knowledge of GOD, and CHRIST the Mediator, is the necessary means to eternal life and happiness. DOCTRINE 2: The true and saving knowledge of GOD, is only in and by CHRIST. Of the former I have spoken at large. I am now to consider the latter. In the prosecution of this, we shall show, 1: What kind of mediums there have been to know GOD, and how they come short of this. 2: That the knowledge of GOD is attained only by the knowledge of CHRIST. 3:' The necessity of this medium. 1V. What knowledge of GOD is discovered to us by CHRIST.

 

 And 1: What kind of mediums there have been to know GOD, and how they come short of this way of knowledge. 1. There is a natural knowledge of GOD. (1.) By the creatures. The visible world, and every part of it, is a book, wherein we may read some syllables of GOD. The heathens saw GOD in heaven, earth, fire, water, plants, and animals; all creatures being lines drawn from that centre. Though man has not the knowledge which ADAM had, yet there being some scattered relics of` this knowledge, he may, by looking near to the creatures, discern, by his dim sight, something of the attributes of GOD; every creature being a glass which reflects some beams of GOD upon his mind: for no man in his wits can conclude that the world was made by chance, but by some Being more wise than any being in the world can be, or than all the wisest men in the world put together. We know the courage, conduct, and power of a General, by the sight of his conquests; the skillfulness of an artificer, by the excellency of his work; and the eloquence of an orator, by reading his speech; though we never saw the faces of any of them. There are very few attributes, but the works of creation and providence discover in some measure to us; for " the invisible things of GOD from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." (Rom. 1: 20.) These two perfections are clearly seen; his infinite power, which discovers also his eternity; and his incomprehensible goodness, which is the most signal glory of the divinity. The beauty of the world acquaints us with the excellency of him that erected it, and the order of the world instructs us in the wisdom. of him that composed it. This discovery has been ever since the creation: " from the creation of the world;" from the time the world and the things therein were first created. He imprinted some letters of himself upon this frame of things, at the first rearing of it, wherein they have ever since been legible; you may see by the letter whose print it was, and what skill he had who made the impression.

 

 (2.) By the nature of our souls. Had GOD made only man, and one small place for him to be in, without those ornaments of the world, he might have arrived to more knowledge of GOD by his own being, than by any thing in the world. The soul being a spirit, and the noblest of all beings upon the earth, approaching nearest the nature of GOD, the contemplation of that renders God as more intelligible to us than all material things; as the sun is more visible through a thin cloud, than a thicker fog which obscures it. There is more of GOD to be found in the little central point of the soul, than in the large circumference of the world; and a clearer impression of some great and inconceivable Being is upon our souls, than upon any creature under heaven; and whosoever will retire within himself, cannot but perceive some characters of a supreme Being in his own nature. The soul was lighted by GOD, and created according to the image of GOD; and is the exactest image of GOD under heaven. By considering the nature of our own souls, we may come to some knowledge of the original; as we have clearer apprehensions of the sun by the image of it imprinted upon a glass, than we can have by any other creature; though the image of the sun be much less glorious than the sun itself, whose image it is. The mind of man can pierce every thing: it can conceive of angels, descend into the bottom of the deep, ascend to the battlements of the heavens: command your mind to pass from one end of the world to the other, it will perform the order as soon as it is given. What is quicker than thought, which can skip from earth to heaven, from heaven to earth, in a moment Can there be a greater shadow of the omnipresence and immensity of GOD The soul has a memory to register actions and things done many years ago; it can bring out things new and old; what higher resemblance of the omniscience of GOD It is not composed of the factious principles of elements; it has not the dregs of matter mixed with it; in this it represents the spirituality of GOD. It is indefatigable in its motions; it is never tired in governing the body: our bodies, that are coarse pieces of earth, flag and languish when the soul remains vigorous; and this represents the indefatigableness of GOD’s providence. It can subsist without the body: it doth not in all its motions depend upon it; it can reflect upon itself without it, view and please itself in its own perfections, abstracted from the body; which shadows to us the self-sufficiency of GOD. Thus, as a landscape or draught of a great house or kingdom represents all the parts of that land or house, yet in far less proportion than the house or territory is in itself, and when we see those models, we do not conceive the things represented to be no bigger than the pictures of them, but of a far greater proportion; so we may contemplate GOD in the model of our own souls; and since we know that we have understanding and will, we conclude that GOD has understanding and will in a more transcendent manner, still enlarging to infiniteness in him what we observe of ourselves. Yet though we may have so much knowledge of Go I) by the creatures, and by our souls, how little do we contemplate GOD! How far do we come short of this natural knowledge, and the improvement of it How much shorter of the knowledge of God in CHRIST, which is infinitely more excellent and glorious All the knowledge drawn from the creatures is insufficient to represent GOD. The knowledge of God by nature and creatures is necessary, as a foundation for higher apprehensions, and for turning to GOD; men without it would be as wholly brutish and incapable of instructions in Christianity, as an ox or a sheep; and though men deserved by sin to be deprived of this natural knowledge, yet God kept it up as a stock on which in time to engraft other principles in the discovery of CHRIST. All nature is incapable of discovering God in a full manner as he may be known. The world at best is but a shadow of God, and therefore cannot discover him in his magnificent and royal virtues, no more than a shadow can discover the outward beauty, the excellent mien, and the inward endowments of the person whose shadow it is. All that a shadow will inform me of is, whether it be the shadow of man or brute: it discovers something of God, not so much of him as to give the soul a full complacency; the fruit of it is but a thirst without a satisfaction.

 

 1. Even innocent nature could never have been, in that state, acquainted with the perfections of GOD in such a manner as they are discovered in CHRIST,

 

 (1.) Some perfections of GOD’s nature could not have been known. Where had there been any place for the discovery of patience, without a provocation; or for punitive justice, without a transgression; or for pardoning mercy, without an offence There had been no occasion for the exercise of any of them, and therefore we cannot conceive how there could be a manifestation of them, without objects convenient for them to be conversant about. Innocent man was the object of GOD’s goodness; offending man only of his patience: innocence is the subject of love, injury of anger. All those glorious eminencies of GOD’s nature had lain under a thick veil, impossible to be discerned by the eye of man. But those attributes were brought upon the stage, by the entrance of sin; which was permitted to enter for the manifestation of them in and through CHRIST. " The law entered that the offence might abound;" to make way for the abundance of grace. (Rom. 5: 15, 20.) Some attributes of God could not have been discovered by any proceeding of his, at least in such a height and eminence, but in CHRIST; as the wonders of his grace, the loud sounding of his bowels and compassions, the purity of his holiness, and the dreadfulness of his justice. His creating perfections might have been seen by ADAM and his posterity; his redeeming perfections are only displayed in his SON. The world as created was not capable of giving occasion, for the manifestation of those attributes, but the world as fallen; the not being of the world gave occasion to God to manifest his glory as a Creator, but the lapsed state of the world gave occasion to GOD to manifest his glory as a Redeemer for how could there be mercy shown, if man's misery did not need it How could there be a vindictive justice, if man's transgression did not deserve it How could there be a promise of restoration by the Seed of the woman, if man's degeneracy did not want it GOD had not been known in one letter of his. name, as it is set down, Exod. xxxiv. 6, 7, but in the Redeemer. Not one tittle of his name there, described, had been known to the sons of men, had they continued in innocency; nor after the fall, but in and by CHRIST the Mediator. It is in Him he discovers himself a " GOD merciful, gracious, long-suffering, and abundant in goodness, forgiving iniquity, and by no means clearing the guilty," but exacting satisfaction to his offended justice for sin. As though GOD was infinitely happy in himself, yet this happiness could not have been discovered to any but himself, unless he had made creatures wherein to display his goodness; and no being could have known him but himself, if there had been no being besides himself: so without CHRIST, GOD had not been known in his redeeming perfections; because there had been no basis for the discovery of them: they had lain wrapped up in darkness from the creature; and as they were " a mystery hid- from ages" till the discovery of CHRIST, so they had without him remained hid for ever from the notice of the world. And as those attributes had not been discovered, so the creature's duty in relation to them could not have been exercised. GOD had wanted the manifestative glory of his pardoning grace; and man had had no occasion to return a thankfulness to God for it. He could not have humbled himself under GOD’s displeasure, had there not been an occasion to manifest his anger; nor could the infinite sufficiency of God for his creature have been known, nor prayers directed to him by his creatures for relief: nature could discover no more than what was imprinted on it by the God of nature: the world stood in no need of redemption by virtue of its creation, but by virtue of its transgression and pollution.

 

 (2.) Some perfections of GOD’s nature could not have been so clearly and fully known. The creation was but the first draught of GOD’s perfections, and came much short of the full declaration: as the first limning of a picture doth of expressing the features and beauty of the original, till the second and third draught, when the last hand is put, and all the lines completed. Though there were manifestations of GOD’s power, wisdom, and goodness in the creation, yet not in such splendor as the occasion of bringing forth CHRIST into the world did administer for the illustrating of them. These attributes looked upon the world through a veil; but were not seen in their full lustre till the coining of CHRIST drew the veil, and set them forth in their richest beauty. Here was infinite power in its strength going forth like a giant to run its race, GOD’s power over himself manifested, wisdom in a knot of royal designs, and goodness opening its richest treasures. The holiness of GOD could not have been clearly known: while man did not know what sin was, he could never have strong conceptions of the mighty hatred of God against it. Man had some understanding of it by GOD’s threatening, but he could not have such clear notices of it by his commination, as upon the entrance of sin by the execution, and that upon our SAVIOR. Nor had the veracity of God been so evident. It would have been known but in the half; or on one side, in the making good his promise upon man's obedience, but never would have been understood experimentally in his threatening, unless sin had invaded the world, and so had given occasion to the manifestation of GOD’s truth to his word of threatening. These virtues of God were in the creation like a lovely diamond under a piece of linen, which emits some sparklings, but is not discerned in its full lustre till the covering be removed. CHRIST drew the veil from them, and manifested them in their fullest glory.

 

 (3.) Innocent nature could never arrive to a full knowledge of GOD’s nature by the attributes discovered in creation, without some further revelation of him. The whole creation was the work of GOD’s hands, but no work can fully express the nature of the artificer. We may know by a watch, or clock, or a curious piece of tapestry, that the workman was skilful in his art, but by his work we cannot give a description of his person and disposition without other acquaintance with him. We can know nothing of GOD by the creatures, but as they stand in the relation to God, as effects to their cause; and when the cause doth much transcend the effect, the clearest understanding cannot by the knowledge of the effect arise to a full knowledge of the cause. GOD is infinitely above the fruits of his power in the world, therefore man in innocence could gain but little knowledge of him by a bare prospect of them. Nature discovers that there is a GOD, but not fully what that GOD is;, nor doth the creation furnish man with a notion of GOD suitable to the excellency and immensity of his nature: as a blind man who hears a discourse of the light and heat of the sun, being brought under the beams of it striking hot upon his body, feels the warmth and knows there is such a thing as men call the sun, and is sensible of some effects of it, but has not a full conception of the, enlightening nature of the sun, nor knows what the body of the sun is, nor what kind of shape it appears in; and if he should declare his conception of it, it would be strangely different from the true nature of the sun, a monstrous mistaken description of it; nay, what man is there that sees the sun every day, that is able to say he fully knows the nature of it by his sight, or the constant influences which he feels from it But the conception of GOD is infinitely more above innocent reason, than the conception of the sun can be above lapsed natural reason. Since therefore all the creatures cannot be a ground for man to frame a right conception of GOD, what ADAM had of this nature was more from revelation than contemplation of the works of GOD; and since ADAM was man, what knowledge he had of GOD above what the effect of his power in the world did discover, he had by revelation from GoD.; since no man has at any time seen or known GOD, (taking in the beginning of time as well as the succession of time,) but whatever intellectual vision any had of GOD, was by the declaration of the SON of GOD. (John 1: 18.)

 

 (4.) Corrupted nature is less able to know God by the creation as he ought to be known since the fall. Since no natural light was strong enough to discover the wonders of GOD, corrupt reason can attain but a faint knowledge.

 

 The Providence of GOD after the entrance of sin, displayed some of his attributes which could not be manifested in an innocent state, viz., his forbearance and his justice: GOD did witness his, patience and goodness to men in giving them rain from heaven, and fruitful seasons, and filling their hearts with food and gladness while he suffered them to walk in their own ways. (Acts 14: 16, 17.) And many of the Heathens were sensible of this goodness, in some measure, when they observed how much the wickedness of the world deserved the contrary; though roost of them indeed despised the riches of it. (Rood. 2: 3, 4.) Now and then some warning pieces of judgments were shot off, whereby the world was startled, and made sensible of anger in GOD. He now and then shot his darts into the hearts of some, otherwise they would scarce have taken notice that there was a GOD' that judgeth in the earth. But there was nothing in all their observation that could discover any thing of GOD in CHRIST, the union of two natures, the doctrine of the Trinity, which was necessary to the notion of redemption, because there was to be a person satisfying, and a person to whom the satisfaction was to be offered, and by whom it was to be received; one considered as the rector, the other as the mediator.: this transaction was a " mystery hid in GOD from the beginning of the world;" (Eph. 3: _9;) and discovered to the Gentiles in the Apostles' time: " Now made manifest to the saints; " (Col. 1: 26, 27;) not before; not a syllable of it communicated to nature: it had then been no more a mystery than any other thing that nature declares. There were indeed some confused notions among some of the Philosophers, from a converse with the Jews, into whose country some of them had traveled; or from the Jews which occasionally resided among them; and some were also acquainted with some parts of Scripture: nature cannot challenge any thing in this affair. But the strength of their natural light was more seen in a knowledge of the duty of man to man, than in the searching out GOD in the duties we owe to him; whence there are many discourses extant of justice, temperance, prudence, 'and moral virtues; but very few of GOD and his nature. And though men had by tradition some notice of a Redeemer by the first promise; yet they were not able to conceive any thing of the nature of God thereby, but that he was patient and gracious: but because they could not conceive how this work should be effected, they could not discern those other attributes of holiness, wisdom, mercy, justice, in their bright beams, till the discovery of CHRIST in the flesh, and upon the cross. What knowledge men had by tradition, from the first promise, was quickly lost among the corruptions of the old world, and though revived in the legal ceremonies appointed to the Jews, yet they had no conceptions of the great intendments of them.

 

 2. There was a knowledge of God by or under the law. Before the giving the law by MOSES, GOD instructed men by the apparitions of angels, visions to some Prophets, by the holiness of some of his eminent servants; under the law, by figures and representations, which the wisest of them did but darkly understand, and that by the assistance of some special revelation which was successively cleared by the Prophets, enlightened in several ages to that purpose. The moral law was a discovery of GOD chiefly in his sovereignty, holiness, and justice. He enacts laws, as a Sovereign; righteous laws against sin, as a Holy One; annexeth threatenings and promises, as a Judge. In regard of the majesty of God in the discovery, the people were afraid of death at the promulgation. " Let not God speak with us, lest we die." (Exod. 20: 19.) And MOSES, who was the most familiar person with GOD in the world, had not less fright at the discovery of it. “So terrible was the sight, that Moses said, I exceedingly fear and quake." (Heb. 12: 21.) The knowledge of GOD in the law was too terrible for the minds of men, and surprised MOSES the friend of God, the interpreter of his will, with extreme horror. GOD here manifested his greatness and his justice, armed with instruments of

 

punishment for sin. There was not a mite of his mercy discovered by the law but to those " that keep his commandments; " 1: e., to those that were without any guilt and crime; upon which account the Apostle calls the law, the ministry of condemnation and of death; and a killing, not a healing letter; a sword to cut, not a balsam to close a wound. (2 Cor. 3: 7, 9.) Nothing of adoption, and justifying grace, is pronounced in it. There was also a daily prospect of the holiness and justice of GOD in the sacrifices exacted of man; in the groans, gaspings, and blood of beasts: they saw that sin was neither effected by GOD, nor would be suffered to remain unpunished; and their sight of those attributes in this ministration was greater than the world could have of them, by the now and then sprinklings of judgments, which being not often upon the worst of sinners, staggered the understandings, not only of the Heathens, but of some of the intelligent Israelites, in their conceptions of the nature of God and his Providence. But what was all this to the fuller discovery of the purity of his nature, and the terror of his wrath, in the execution of the curses of the law upon the Son of his bosom All preceding times were times of darkness till the coming of CHRIST; they were but the shadows of the night in the figures of the law; but the morning light was in the rising of the Gospel. This was a sufficient revelation of God to direct them to CHRIST, who could only render GOD visible and intelligible to man; but how insufficient in regard of the corruption of man's nature, to imprint right notions of GOD How often did the Jews wallow in idolatry, notwithstanding this revelation of GOD Much less sufficient is the knowledge of GOD by nature.

 

This natural, legal, and evangelical knowledge by CHRIST, differ.

 

 (1.) In regard of clearness.

 

 [l.] Natural knowledge was dim. In the creation, GOD writ himself in hieroglyphics; in short characters 'In CHRIST, in a plain and legible hand, which gave a' substantial discovery of God. The power, majesty, and wisdom of GOD, appeared in the heavens, the work of his fingers. (Psa. viii. 3.) In maintaining their influences, and conducting their motions. The foundations of the earth, the vastness and rollings of the sea, the habitations of light, the treasures of snow, floods of rain, the bottles of the clouds, order of the stars, provision for creatures on the earth, direct us to the knowledge of a great and glorious Being. For upon all those God reads a lecture of himself to Jon in the latter chapters. That there is a God, may be seen in the dust of the earth, as well as in the brightness of the heavens; but by those works, men saw little else but that there was a God. They could know but little of his nature, congruous to the state wherein they were. That glow-worm light could afford us at best but weak and languishing notions of GOD, and a relation to him fit for that miserable condition, wherein the fall of ADAM had involved us. And by reason of men's negligence, and not improving a number of those instructions concerning the nature of his virtues, which the creation furnished them with, and which they might have attained by a wise observation of that which GOD had revealed in his creation, preservation, and- government of the world, they gave the bridle to their own imaginations, and knew as little of GOD by his works, as beasts know of the nature and reason of a man. The world therefore is called by some the Enigma of GOD; and indeed, the Heathens often erred in their interpretation of it, and could not unriddle GOD in the creatures, but worshipped the creature for the Creator.

 

 [2.] Legal knowledge was also dim. Though the temple with all the ceremonies attending it was a clearer representation of the nature and will of GOD, than the whole frame of the world, yet obscurity was of the nature of the leggy state; and the glory of GOD was wrapped up in a cloud of animal sacrifices; so that SOLOMON calls the house wherein GOD then dwelled, a thick darkness. (1 Kings viii. 12.) The law was given with smoke, as well as thunders; obscurity, as well as terror. (Exod. 20: 18.)

 

 The Israelites were under a cloud, (1 Cor. 10: 1,) and the mediator of the law had a veil upon his face, and the glory of God was so enveloped in clouds, that- the Israelites could but dimly discern. There was more of shadows than substance; and the Apostle in the Hebrews gives it no better a title than that of a shadow; opposing it to CHRIST the substance: and the Gospel is said to be truth and grace, in opposition to the law, as if there were no truth and grace in that former dispensation. None; indeed, in comparison of the clearness of the revelation in the Gospel; though in itself it was a true representation of GOD, as a shadow may be called a true shadow. The law being composed of shadows could not discover GOD as the Gospel did, which was made up of substance. MOSES then did see his back parts, perhaps in the figure of a man; but in the Gospel, GOD shows himself in the face of CHRIST. (2 Cor. 4: 6.) That did discover the features of God more clearly than the works of nature; as the form and beauty of a man may be more discerned through grates and lattices, to which GOD’s appearance in the law is likened, (Cant. 2: 9,) than when covered with a veil. Very few of them could have a view of the substance, for the multitude of shadows. If we, upon whom the glory of GOD has shone in the Gospel, are not able to comment upon every one of those figures, much less could they who never saw the Antitype, and could not conceive the analogy between them.

 

 [3.] The evangelical discovery of GOD by CHRIST is clearer. The brightness of the day dispelled the shadows of the night, and dispersed the clouds wherewith the sun was masked. As the fullness of the Godhead dwelt personally in CHRIST, so the fullness of the divine perfections sparkled in the actions and sufferings of CHRIST. The Deity shines out in a clear luster, which was seen before only in the dusky clouds of creatures and ceremonies. In nature, we see GOD as it were like the sun in -a picture; in the Law, as the sun in a cloud; in CHRIST, we see him in his beams: 11 He being the brightness of his glory, and the exact image of his person." (11eh. 1: 3.) As the rays of the sun, being the production of the sun, cause us by their lustre to see and understand more of the beauty and brightness of the sun; and the stamp upon the wax informs us what is upon the seal. We see what an infinite fountain of good GOD is, and what a dreadful thing sin is, which is a separation from him; as by the beams of the sun we understand the beauty of light, and the horror of darkness. Though it be not discerned in its glory through a mist of vapours, yet it may be known to be risen, and some effects of it are sensible to us; so it was in the creation and the 'law: but in CHRIST, those vapors are dissolved, the clouds -dispersed, and GOD appears in the sweetness and beauty of his nature, as a refreshing light. The creatures tell us that there is a GOD; and CHRIST tells who and what that GOD is.

 

 So that the clearness of this knowledge consists, 1. In the clearness of the medium. The clearer the glass through which we look, the clearer discerning we have of the object we-look upon. CHRIST is the clearest medium. As he is said to be a polished shaft in GOD’S quiver, (IIsai. xlix. 2,) to pierce the heart by his grace; so he may be said to be a polished glass in his hand to represent his majesty, and reflect the beams of God stronger upon us. The Gospel therefore, in the judgment of some, is meant by " the sea of glass; " (Rev. 15: 2;) in regard of the transparency of it, through which we see God, 'and his perfections. It was the same GOD, JEHOVAH, who was known by the Jews, and under the Gospel, but not in the same manner: they had the same faculties, but not the same light to discern the object. The act of vision, is the same by sun-light and star-light we have the same eyes in the day and the night; but not having thi same clearness of air, we have not that contentment in the exercise of our eyes. Things appear_ not so beautiful by candle-light as in the lustre of the day: hence CHRIST is called, a "Sun of Righteousness;" (Ml1al. 4: 2;) as manifesting the righteousness of GOD; diffusing light and health by his wings or beams; and chasing away by his splendour, the darkness of the world, and opening the glories of heaven to the sons of men: directing them to the knowledge of GOD, who before wandered in darkness. The coming of this light, and the " rising of the glory of Got) upon us," are knit together. " Thy light is come, and the glory of GOD is risen upon thee: " (Isai. 9: 1:) the glory of all his attributes, which CHRIST is the medium to clear up to the minds of men. And, indeed, there is as great a difference between the knowledge of GOD by CHRIST, and the knowledge of GOD by the creatures and the law, as there is between the knowledge of a man by his footsteps, and the knowledge of him by his image. " CHRIST is the image of the invisible GOD: " (Col. 1: 15:) As a son is the image f his father, who is a better medium to know a father by, than his footsteps or his picture. Never any earthly son was so like his father, as CHRIST -is like GOD the Father: he has the same essence, the same attributes, the same operations.

 

 2. In the nearness of the object. CHRIST brings GOD near to us,: he is IMMANUEL, " GOD with us," GOD in our nature. The great comforting promises in the Old Testament were, that c' God should dwell among them." (Joel 3: 17; Mal. 3: 1.) GOD was not far from every one of us in - the creation. (Acts 17: 27.) In regard of his being; in regard ofhis goodness, though he was far from us in regard of a satisfactory knowledge of his nature.

 

 As when a man is at a distance from us, in regard of any particular knowledge of him, yet he is near in regard of our' knowledge of his existence, though we cannot perceive his shape and features, and what kind of man he is; when he approaches nearer, we see his dimensions and discern his age, yet obscurely; but when he comes close to us, we see him plainly, and by converse with him, we come to know his temper. Now this man is one and the same man we saw at a distance, and we see near: he has the same shape, the same features and disposition; but he appears in a different manner, according to the greatness of the distance. God was the same in all ages of the world, but after he departed to a greater distance from man, by reason of sin, and refrained converse with man, there were but small glimmerings of him in the creatures, and less to be discerned by the distempered eye of man. He came nearer in the law, but that representation was obscure, and fitted more to the carnal conceptions of men; whence the Apostle calls it the rudiments and elements of the world, consisting in sensible representations of him. (Col. 2: 20; Gal. 4: 3.) CHRIST succeeded, (in whom God came near to us, and conversed with us,) as a prospective glass, which makes that which is afar off to seem near at hand, and manifests it in its dimensions: by him we can look through the veil, and be informed of the transactions in heaven between the Father and the Son on our behalf. 

 

 3. Fullness of the discovery. What was known before, is better known: the knowledge is better for quality, greater for quantity. For by the light diffused by CHRIST in the world, since the ascension of the Redeemer, and the descent of the Comforter, the simplest believer comprehends more of the glorious nature of GOD in his understanding, than the most elevated believer in the time of the law, either by the figures of the law, or the features of the creatures could, with the assistance of the most learned Doctors of the one, or Philosophers in the other; which our SAVIOR verifies in the commendation he gives of him that is least in the kingdom of GOD, 1: e., in the Gospel state, magnifying him above Joxx the Baptist, whom he confesses at the same time superior to all that went before him I who indeed knew more than all the Prophets, yet was inferior to the meanest believer under the New Testament. " Among them that are born of women, there has not risen a greater than JOHN the Baptist; notwithstanding, he that is least in the kingdom of heaven is greater than he." (Matt. 11: 11.) He indeed saw CHRIST in the flesh, beheld his person, as the "Lamb of God, to take away the sins of the world;" knew him as the 11 only-begotten Son, in the bosom of the FATHER; a sight and' day. which ABRAHAM and the Prophets desired to see, and could not obtain; yet he saw him not dying, rising, ascending, pouring out the rich gifts of his SPIRIT; all which did clear up the righteous, true, wise, gracious nature of God to the simple believer, after the accomplishment of them, more than the knowledge of his incarnation could to JOHN. He that is least and most ignorant in the kingdom of GOD, is greater, 1: e., more intelligent than JOHN; he has a fuller prospect and a diviner light; he knows what JOHN knew, and he knows what JOHN was ignorant of: he has seen and known the performance of those things, whereof JOHN only knew the beginning; and this full and plain knowledge CHRIST promised before his departure: - " The time comes when I shall no more speak unto you in proverbs, but I shall show you plainly of the FATHER." (John 16: 25.) That this is meant of a declaration of the FATHER in this life, is evident by the following words: "At that day you shall ask in my name." (V er. 26.) Earth is the place for wants and petitions; heaven, for visions and praises. The whole scope of the doctrine of CHRIST is, to reveal GOD in his most illustrious perfections to man, and in the relation of a gracious Father to him. CHRIST speaking in proverbs, is understood by one of the whole time of the Mosaic dispensation, wherein CHRIST was the Angel to lead them, and conversed with them in shadows and figures; but now in the Gospel would plainly declare the FATHER to them. Natural and legal knowledge is cleared by the Gospel; which is a comment to explain what was before but darkly understood, and a new revelation, to elevate the soul to a greater understanding: it fortifies the light of nature, and frames in us more pure and significant conceptions of GOD.

 

 (2.) Natural, legal, and evangelical knowledge differ in certainty. Natural knowledge of God is but conjectural no position was so firm, but some wits in the world found out arguments to contradict it nor was there wisdom enough in the world to untie all the knots that were made by others. The whole world of nature lay in darkness: "He has called us out of darkness; " (1 Pet. 2: 9;) and the Devil that is the ruler of the world, is " the ruler of the darkness of it;" (Eph. 6: 12;) spreading his fogs upon the minds of men. The Heathens arrived to the knowledge of God by rational deductions; but the most eagle-eyed among them, who could peep into the secrets of nature, could not reduce their apprehensions to any fixedness. They had a vanity in their imaginations and conceptions of his nature; and as those our SAVIOR speaks of, though they agreed in the unity of the MESSIAH, yet differed about the person: one says, "Here is CHRIST; " another, "There is CHRIST; " so these, GOD is this, and GOD is that, according to their particular fancies. They acknowledged him an admirable Being, but rather darkened than unveiled him. Nothing was satisfactory to the understanding: many of them saw not the creating power of GOD. One fancies the world eternal; another conceives it to be compacted by a multitude of atoms, or small particles of dust, meeting together by chance, and kneading themselves into this frame we call the world. But the doctrine of faith discovers GOD in his power: "By faith we understand that the worlds were framed by the word of God." (Heb. 11: 3.) It acquaints us that the world was created by him; which indeed the reason of many informed them of, but not the manner of the creation, by his sole word or will, or by the, second Person, the essential Word of GOD. This we know by CHRIST, which we could not know by nature. "He has spoken to us by his SON; by whom he also made the worlds."

 

 By the knowledge of CHRIST we have a certain account of the manner of GOD’s operations. The light of CHRIST is as the light of the morning: it discovers things to us, with as much certainty as the morning light doth the nature of the objects we doubted of in the darkness of the night. As the sense of vision is the most acute and exact. sense, and extends further and with more assurance than that of hearing and smelling; so the knowledge of faith is the most infallible way of knowledge; it being built upon the revelation of the SON of GOD, who is the Word of GOD, and the wisdom of GOD: it is therefore called, "The evidence of things not seen; the substance of things hoped for." (Heb. 11: 1.) 'It is not an imagination, or fancy, but a demonstration more firm than any natural demonstration can be; it is a subsistence in the mind, as sure, and as it were as real, as the subsistence of the unseen things believed without us; an evidence, as if the things not seen had not a being-but by faith. To an unbeliever, GOD seems not to have that power, wisdom, holiness, which are really in his nature; the perfections of GOD have no existence in the heart of such a man, so that he is without GOD, without the knowledge of God, an Atheist in the world. Faith in CHRIST renders GOD as visible as he was by the same grace to Moses: " By faith he saw him who is invisible." (Heb. 11: 27.) As the knowledge and faith of the ancient believers under the figures of CHRIST rendered GOD- and the things of the New Testament visible to them, according to the measure of the revelation, so doth the knowledge of believers under the New Testament represent GOD and his perfections, in a more certain manner visible to them, because the way of revelation is firmer; that from GOD by MOSES: this from God by his Sox. And upon the account of the greater sensibility of this knowledge under the Gospel, it is the promise to the Jews, That " then they shall know the Laxn; " (Jer. xxxi. 34;) as though the knowledge of him- in nature, and the knowledge of him under the Law, had been a kind of ignorance in comparison of this, as it is indeed in regard of the clearness and certainty of this by CHRIST.

 

 The second thing is, 2: That the clear knowledge of GOD is attained only by CHRIST. The full revelation of GOD was promised to be given out by the MESSIAH, the grand Prophet GOD promised, upon the Israelites' desire that GOD might not speak immediately to them: "The LORD thy God will raise up unto thee-a Prophet from the midst of thee," &c.; u to him shall you hearken." (Deut. 18: 16-18.) Intimating thereby, that a higher discovery was to be made by him of the mind of GOD: why else should they be bound to hearken to him, more than any other Prophet He was to be "a light to the Gentiles, to open the blind eyes." (Isai. xlii. 6, 7.) GOD would Tall them in righteousness, according to. the promise he had made to ABRAHAM, and afterwards to the Israelites, of a great Prophet, to take off the veil and darkness in regard of GOD, and renew their conceptions of God, whence he is called " the Light of the world;" and verse 8 seems-to intimate, that the majesty of GOD and his name, and the incommunicableness of his attributes, were to be the subject of this discovery: "I am the LORD: that is my name; my glory will I not give to another: “ and CHRIST asserts, those had manifested the name of his FATHER, and would further declare it to the sons of men. (John 17:) So thatt the spring of all spiritual knowledge is CHRIST: He is made "wisdom to us;" (1 Cor. 1: 30;) from him we draw all sorts of spiritual understanding and. revelation; by him we have the illumination of our minds, as well as the justification of our persons, the sanctification of our natures, and redemption from our enemies: He is the mirror that represents to us the perfections of GOD; being the brightness. of his glory. Every beam whereby GOD is manifested, is shot through him; as every pardon, whereby the grace of GOD is discovered, and the soul refreshed, is dispensed through him. The Jews expected the discovery of the face of GOD by the MESSIAH; and to that purpose interpreted Dan. 2: 22: " He reveals deep and secret things, and the light dwells with him." That light is the MESSIAH dwelling with GOD; and some of them call him by the name of Light, there mentioned though the words seem only to declare that God is the author of all knowledge, and sees by a clear light whatsoever is done amongst the sons of men. It is certain that whatsoever tends to the glory of GOD, his sovereignty, wisdom, righteousness, grace, is fully revealed by CHRIST. He has declared who is the Creator, Governor, Judge of all; that he is the chief good, the last end, and revealed all the means whereby we may come to a conjunction with him, and fruition of him, and exchange our darkness and misery for light and blessedness; and this chiefly by his death; for by that the perfections of GOD, hid in the infinite depths of his own essence, were in their rays transmitted to us. He could not be known, either by creatures or bare Scripture, in such a manner as he is by the cross of CHRIST, wherein his immense goodness, profound wisdom, severe justice, exact truth, infinite condescension, are manifested in such a manner, that it is as impossible to conceive how God can make a higher discovery of himself, as it was for men and angels to conceive before, how he should make so rich a discovery of himself as this is. The cross of CHRIST was the dissolution of the ignorance of men. The darkness which had lain upon the land of Egypt, (a type of the ignorance of man by nature, as the Israelites' deliverance typified the redemption by CHRIST,) was taken off in the morning on the Passover-day, a type of the death of CHRIST.

 

 But take in these propositions what is to be said about this 1. CHRIST was only capacitated for this discovery of GOD, in regard of his intimacy with the FATTIER. Though MOSES spake with him face to face, yet he had not that intimacy as CHRIST had, who "lay.in the FATHER's bosom;" (John 1: 18;) in the depths of his counsels, the intimate knowledge of his nature, in the delights of his favor. The secret of the FATHER is called the bosom of the FATHER; wherein he not only was, but is; he is in the bosom of the FATHER in heaven, while he is exposed to infirmities below: "No man has ascended into heaven, but he that came down from heaven, even the Son of Man which is in heaven; "- (John 3: 13;) 1: e., No man has understood the secret mysteries of God but CHRIST; be only knows those counsels, eternal transactions, and condescensions of GOD, because he only was interested in them. He has not things by revelation, as the Prophets and Apostles; nor from the law and Scripture, as other teachers. None of them had seen any thing but the shadows, and tasted some refreshments in the visions when they were_ revealed; none of them had been in heaven, and seen those things in the fountain, in the counsel of GOD. ISAIAH, EZEKIEL, DANIEL, acquainted men with many secrets of GOD, but they had not seen in heaven the things which they declared to others; nor was the full scope and design of those revelations understood by the Prophets themselves: "They searched what the SPIRIT of CHRIST did signify." (1 Pet. 1: 11.) They were more prophetical instruments, than prophetical agents the SPIRIT rather spoke through them, than to them. They saw things in images, heard them in obscure representations, and so delivered them as obscurely as they understood them; and those that were most familiar with GOD, as MOSES, had their revelations on earth, not in heaven. But CHRIST saw all things in the secret of his FATHER, in their proper form, without dreams and visions he had sucked in the truth from the fountain, and drew that which he taught from the depths of wisdomm in the bosom of his FATHER, which could not be in the power of any man; and therefore, " He that comes from above, is above all, and what he has seen and heard, that he testifieth." (John 3: 31, 32.) Others testify what they have heard CHRIST testifies what he has seen and heard. He did not only hear and report, but he saw the things himself; and in regard of his divine nature is above all teachers, as well as above all creatures. Was any else ever sealed with the brightness of GOD’s glory Was any else- the dew from the womb of the morning Did any else come out of the depths of the Fountain and, Father of Lights None was ever called "the Angel of GOD’s presence," or face, but JESUS CHRIST. (Isai. lxiii. 9.)

 

 2. It was fit a higher knowledge of GOD should be manifested by CHRIST than by other Prophets. It had not been for the honor of this Prophet, who was greater than Solomon, greater than MOSES, to have no more to discover of GOD than what was clearly known before in the Church of the Jews; he had then been no Prophet of note; a Prophet without a discovery, a title without an office. As he is but a King in name who has nothing to govern, so is he but the echo of a Prophet that repeats only what was declared before. The intimacy of our LORD JESUS with the FATHER had not appeared, if he had not something to manifest which was hid from the messengers that went before. That he might have an excellency above other Prophets, and appear in the world with more eminent prerogatives, there was to be a greater effusion of light. He had not been the Sun of Righteousness, if he had shined no brighter than an ordinary star. Since his coming was to be glorious, wherein could the glory of it be, if the greatness of the knowledge of God were not one excellent prerogative belonging to his incarnation, and in such a measure, that the light that dawned before in the world, either from creatures, Law, or Prophets, should be as nothing, compared with this Sun And though whatsoever was known of GOD by men, was known by the mediation and direction of CHRIST, to whom, after the fall God had committed all judgment, (whence the SPIRIT Of CHRIST is said to "speak in the holy Prophets;" (1 Pet. 1: 11;) and from him ISAIAH received his instructions, when he showed himself to be sitting upon his throne; (Isai. 6: 1, compared with John 12: 41;) yet some things were reserved hid for the gracing the office of this great Prophet, as, the doctrine of the Trinity, and real distinction of the three Persons in, the Godhead, the union of the divine and human nature, which were as clearly revealed by CHRIST under the New Testament, as they had been obscurely under the Old.

 

 3. The discovery of GOD was the great end of CHRIST'S appearance upon the earth. His office: He was `to declare " things hid from the foundation of the world; " (Matt. 13: 35;) to unfold the secret counsels of GOD, and remove the shades and veils between him and the understandings of men, and reveal things which God never revealed before. In him, who was GOD’S light, we were to see light: (Psa. xxxvi. 9:) in the MESSIAH, as the Jews expound it, or by the grace of God in him, we were to know, God with clearness. The world was a dark chaos, until CHRIST the Sun appeared in it; as the earth was until light was formed. CHRIST was not only to make a propitiation for us, but a manifestation of God to us; this was the design of his FATHER in sending him. (John 17: 6.) As the sun Math not light only for himself, but for the world; so had CHRIST the knowledge of God in his human nature, not for-himself, but to spread abroad in the world. He came out from" the bosom of the FATHER to declare him: “ (John 1: 18:) to bring to light the hidden things of GOD, and comment upon the abstruse excellencies of the Deity.

 

 The knowledge of CHRIST is urged in Scripture, not as the ultimate term of our knowledge, but as the medium of our knowledge of GOD; for the term Mediator, and the office of Prophet, evidence this. A Mediator is to discover the inclinations and resolutions of the party with whom we are at variance; a Prophet discovers something of the mind and will of God to us. We are to know CHRIST, as he is the only person appointed to direct us to the knowledge of GOD; therefore, though MOSES and ELIAS were with him upon the mount of transfiguration, i,e., though the Law and the Prophets pointed to CHRIST, and declared something of God, yet we are ordered by the voice of Gou to "hear him" only, as the great Instructor of the world: "This is my beloved Son, in whom I am well pleased; hear ye Him." (Matt. 17: 5.) It is his incommunicable title as Mediator, to be our only Master " One is your Master, which is CHRIST." (Watt. 23: 10.) He is only the wisdom of GOD, as discovering the secrets of heaven to the believer, without those clouds of Levitical rites. The third thing is, 

 

III. The necessity of this medium for the knowledge of God. This has been evident already, for,

 

 1. The insufficiency of other mediums shows us the necessity of some other, and GOD path revealed no other but this of CHRIST, which seems to be a standing and eternal one, whereby God will transmit his beams upon glorified souls; for so it will be in that state of the Church in this world which is but one remove from that of heaven: "The glory of GOD did lighten it, and the Lamb is the light -thereof." (Rev. 21: 23.)

 

 2. The immense glory of God, and our natural weakness, as creatures, evidence the necessity of it. The glory of GOD would overwhelm the understanding of a creature; there is too great a disproportion between God and us; his infinite glory would dazzle and stupefy us. The weakness of our sight hinders from a full prospect of the stars, much more from a sight of the body of the sun, which is more offensive than delightful to our eyes, both by its brightness and its heat, if we venture to lift them up without an instrument fitted for that purpose. If we cannot then gaze upon the sun with our bodily eyes without being, oppressed by its lustre, how can we look upon GOD with the eyes of our minds, without being overwhelmed by that dazzling light wherewith he clothes himself as with a garment; since GOD is more transcendently excellent above the capacity of our understandings, than the sun can be too bright for the eyes of our bodies. The sun, as glorious as it is, may be seen and viewed, not only by its effects, but in a glass or a vessel of water, or a thin cloud, but we can only see and know God in CHRIST, who is his image, and the beam and "brightness of his glory." (Reb. 1: 3.) The glory of GOD is refracted by CHRIST, and tempered to our weakness; whereby we may believingly behold his love without complaints of a scantiness, and see his justice without fear of being consumed by it; and instead of being oppressed by his light may be "changed into the same image from glory to glory." (2 Cor.. 3: 18.) CHRIST is the veil through which we may look upon GOD, as through a veil we may behold the sun. He that has seen CHRIST has seen the FATHER "He that sees me, seeth him that sent me: “ (John 12: 45:) and he that knows CHRIST knoweth the FATHER, because of the likeness of one to the other; he that spiritually "knows the Sox knows, the FATHER." (John 14: 9.) Not he that seeth CHRIST corporeally, for then the unbelieving Pharisees might be said to see the FATHER; nor he that seeth CHRIST intellectually, for then mere Christian notionalists may be said to see the FATHER; but he that sees CHRIST spiritually with a knowledge of faith, knows the FATHER; for the majesty and bounty of GOD shine in CHRIST as an exact image. The fourth thing is,

 

 IV. What knowledge of God is discovered to us by CHRIST. We do not only know in CHRIST what we know by creation, but more than can possibly be known of God by the works of his hands. All his works in creation are but obscure flashes of his nature in comparison of this. GOD has opened himself abundantly in the sufferings and exaltation of CHRIST, and done enough to raise himself from those common thoughts and apprehensions men, have of him; he has spread abroad the ensigns of his. majesty, to clear the minds of men, raise their admirations, and elevate their thoughts and esteem of him. The Church therefore, in the time of the Gospel, is called "the throne of Go D," (Jer. 3: 17,) and a "glorious throne;" (Jer. 17: 12;) because therein by CHRIST he doth, as Kings upon the throne, show himself in his royalty and magnificence, in the largeness of his bounty, severities of his justice, lustres of his wisdom, and the honor of his law, in CHRIST the Head of the Church; and this manifestation of GOD was chiefly in the death of CHRIST: "Now is the Son of Man glorified, and God is glorified in him." (John 13: 31.) Now shall there be a manifestation of my good will to men, and obedience to God, and a manifestation therein of GOD’s love to mankind, and justice against sin.

 

In CHRIST there is,

 

1. A collection of GOD’s perfections.

 

2. An exact harmony of all.

 

 1. All the attributes of God are glorified in CHRIST, This was the petition of CHRIST: "FATHER, glorify thy name: then came a voice from heaven saying, I have both glorified it, and will glorify it again;" (John 12: 28;) 1: e., thy attributes and perfections of thy nature, make them all illustrious in the work I have undertaken; which petition GOD, readily assents to, so much was his heart and delight set to make the brightness of his own nature appear in this way, which glorification is not any addition to the essential glory of GOD, but the manifesting it in the riches of it, to the sons of men; CHRIST added no glory to GOD’s nature by his death and resurrection, but opened the curtains, and manifested that which had lain hid from eternity in the infinite depths of his own essence. In this regard he is called by the name of the glory of God rising upon the world; (Isai. 9: 1;) for CHRIST is a certificate, wherein the world may read how excellent, wise, bountiful, just, faithful, holy, GOD is. These are all visible in him in the noblest manner, so that we cannot deliberately view and consider CHRIST, but we are presently informed of the glory of the Deity. Since CHRIST was so loving, tender, holy, righteous, we must conclude the FATHER is of the same- nature: He would not send one unlike himself, one that was not the character of his person, upon such an errand as the discovery of his own nature to men and angels. GOD had in several ages of the world pitched upon particular seasons to manifest one or other particular property of his nature: his justice in drowning the old world, and firing Sodom; his truth and power in freeing the Israelites from the Egyptian chains; his truth in performing a promise which had lain so long dormant; his power in quelling- his enemies by the meanest of his creatures; his wisdom in delivering them from the Babylonish captivity, by the ordering secondary means for the attainment of that end. In the creatures one or other attribute seems to be more illustrious in one than another. In some appears more of goodness, in another more of wisdom, in another more of power, though his glory shines in all; as not a star in heaven but sparkles, and discovers not only itself, but something of the heaven wherein it is placed, yet some with more lustre than others, according to the portion of light afforded them. But in CHRIST all the perfections of GOD are centered together, as if all the stars were made one body, and transmitted their light in one beam upon the world; or as various streams gliding from several parts, and circling large compasses of ground, fall unanimously into the sea, and rest in the bosom of it. In him sparkle the justice of GOD, in the punishment of sin; mercy, in laying foundations of pardon; bounty, in his love to his creatures; faithfulness, in the accomplishment of his promises, and realizing the figures of the Law; wisdom, in framing and managing the Gospel design; holiness, against the pollutions of the world in the condemnation of sin; and power, in effecting what he pleased in his own council.

 

 2. As in CHRIST all the attributes of GOD are manifest to man, so they are manifest in an exact harmony. In JESUS CHRIST those attributes that seemed to look with an ill aspect on one another, are mixed together with inexpressible sweetness. Patience rejoiceth at its indefatigable waiting; justice triumphantly flourisheth the bloody sword, hased in the heart of the Redeemer, and mercy as triumphantly kisseth it; justice glorying, and mercy singing, at the triumphs of justice; truth holding both threatenings and promises in conjunction in her bosom; all caressing one another, and applauding the designs and accomplishments of manifold wisdom and infinite power, which removed the seeming contrarieties, and tied a knot between time and eternity. CHRIST is "the first-born of every creature," (Col. 1: 15,) or, of all creation, *: as the first-born is the strength of the parent, so is CHRIST the strength of GOD. The glories of GOD scattered in the creation are gathered into him, all things in heaven -and earth. The eternal glories of GOD in the confirmed felicity of angels, • and restored happiness of man. As he gathered angels and men into one family, " all things in heaven and earth," (Eph. 1: 10,) so he gathered all the attributes of GOD into one sum to conspire together for the welfare of believers.

 

 He is made wisdom, righteousness, sanctification, and redemption, the power, wisdom, justice, holiness of GOD to us: Goodness, grace, love, righteousness, whatsoever distinction they have in themselves, meet all in him in their glory and sweetness, combine together, and sing one and the same note for the happiness of man; all the treasures of them are laid open in CHRIST, to be laid out in all the fruits flowing from them for the eternal welfare of believers. How delightful a knowledge of GOD is this which CHRIST transmits to his people How much higher and ravishing is this prospect of GOD, than that in the creation! All variety with harmony is pleasant; the choicest music is made up of discords skillfully fitted: to agree with one another. This is that CHRIST, in whom GOD has made all his attributes, which seemed to be in debate against man, and irreconcilable to one another, to -be in league together for the good of every believing soul, and rendered all their ways, "ways of pleasantness, and all their paths peace." Let our souls praise him, let us delight to view him: this is that Prophet; let us rejoice in him.

 

 But, in particular, the patience, wisdom, purity,- justice, mercy, power, and truth of GOD, with the reasons and depths of them, were manifested in and by CHRIST; as well as the nature, and excellency of GOD. First, The patience of GOD. We see the patience of GOD as the first attribute coming to our view after the transgression of man, and the interposition of CHRIST. When CHRIST stepped out of the council of GOD, forbearance with a fallen world stepped out to meet him. This is the reason, why he did not dash the world in pieces upon the sin of the first man, and raise another that should keep his law; nothing of this glorious perfection had then been visible. This is the reason why, after forbearance with the first man, and after multiplied provocation by his posterity, he did not destroy the whole race of mankind, and turn a defaced world into flames, and make it smoke by the fire of his justice, as well as he had reared and preserved it by the arm of his power. He had not then manifested the long-suffering, the unwearied -duration of this attribute, nor answered the end of his patience, which was a discovery of himself in his SON. By this we come to know why we were not made a prey to the just wrath of GOD and the fury of devils; why the divine revenge was held back so many ages; why he "winked at-the times of ignorance and corruption; " (Acts 17: 30, 31;) even because he had appointed "a man to judge the world," whom he would first send to save the world: why he suffered all nations to walk in their own ways, yet left them not without witness in the dispensations of his providence; viz, that in time he might beknown "in his Sox to be the living GOD, which made heaven and earth." (Acts 14: 15-17.) He exercised his patience upon this account, and would not take the forfeiture in expectation of the fullness of time, wherein his SON should be manifested in him. For the great ground of it was the discovery of his name, his loving-kindness in JESUS CHRIST. "For my name's sake will I defer mine anger, and for my praise will I refrain from thee that I cut thee not off." (Isaiah xlviii. 9.) And he bore with an infinite patience the affront of Jews and Gentiles, till the time came that his SON should be set out to be a propitiation for the remission of sins that were past, through the forbearance of GOD. (Rom. 3: 25.) He discovered his patience, in not pouring down upon every sin destroying judgments; not for want of justice, but for the demonstration of his justice and loving-kindness together in the sacrifice of his SON, wherein he intended to represent himself in a glorious manner to the world. His kindness was the end of his forbearance. He supported himself under the indignities of men, and deferred the time of the oblation of this sacrifice, that this attribute might be known, and that he might have a more glorious foundation for the display of his pardoning mercy, which he intended should follow after, and might bring forth his grace in its glory to take away the guilt of men's sins, upon the return of men to him, after the bearing with so many oppositions " He is long-suffering to us, not willing that any should perish." (2 Pet. 3: 9.) It is highly discovered also, since the coming of CHRIST, that notwithstanding those repeated indignities offered to his Sow by contempt and unbelief, and to himself in his SON, yet he keeps the world standing, till he path gathered in the objects of his eternal grace, and completed his family in his Son, whereby he has rendered his long-suffering more clear and admirable, than if he sustained the rejection of millions of more prophets, than ever yet were put to death or persecuted by the unbelieving world.

 

 Secondly, His love, and goodness, and pardoning mercy, 44 I am the way, the truth, and the life; no, man cometh to the FATHER but by me: If you had known me, you should have known my FATHER also; and from henceforth you know him, and have seen him."' (John 14: 6,7.) As I am the way of access to the FATHER, so I am the medium of the manifestation of the FATHER: if you know me; my love and my heart toward you, you cannot but know my FATHER's heart and love too. Though man fell from his finite goodness, and duty to GOD, yet it is manifest in CHRIST, that the infinite CREATOR could not fall from his infinite tenderness. If the manifestation of his goodness was his`' end in bringing forth the creatures, it, was much more his end in bringing forth his SON.

 

 (1.) This the creation did not discover. Man 'might know that GOD was bountiful, in "filling his heart with food and gladness;" but did not understand any thing of pardoning mercy in Go D. Had, the creation had any inscription of forgiving grace upon, it, why do we not find some supplications for it from the mouth of ADAM after the fall Do we not find his heart as naked of any thoughts of this sort, as, he was of his original righteousness: he was seized with an horror of conscience after his sin, but not a, groan for pardon: for how could it enter into the heart of ADAM but by revelation The law given him at his creation, spake not a syllable of it; the voice of that was nothing but death, death: " Thou shalt surely die." (Gen. 2: 17.) Nothing else could be expected by him upon his eating the forbidden fruit, nor could he have the least sentiment of remission, till the pronouncing the promise of CHRIST in "the Seed of the woman." The manifestation of CHRIST in the beginning of the book, was the first notice of any such perfection in the nature of God. That same moment of time wherein CHRIST was given, wrapt up in a promise, did pardoning grace sparkle out, and not before.

 

 (2.) This then was only discovered in and by CHRIST. Both in the glory of it to GOD, and the sweetness of it to us. It was in CHRIST discovered to be GOD’s nature, and our life. GOD is love, and the manifestation of it to us was, in GOD’s sending his "only begotten Sox into the world, that we might live through him: “ (I John 4: S, 9:) That the dead world might live through him. Hereby he did not only declare himself placable, not only desirous to manifest a scanty goodness to the creature; but to show that his nature was enriched with the choicest love and grace, and his desire that it should flow out in the highest manner, through a Mediator, to the polluted and rebellious world. In him GOD opened his bowels which lay yearning, and "brought life and immortality" (for the creature) "to -light through the Gospel." (2 Tim. 1: 10.1 Both mercy and love were manifested. Love is a perfection of a higher strain than mercy: mercy may be prevalent, where love is absent. Mercy has for its object a thing miserable; love has for its object a thing amiable; pardoning grace has for its object a thing criminal. The mercy of GOD is manifested in the death of CHRIST for us, when we wallowed in misery; the pardoning grace of God is declared upon us, as we are loaded with guilt; love is

 

manifested in being " well-pleased with us in the Beloved," after we are made comely and amiable in him. CHRIST is the medium of the manifestation of this. This was his main design, that his grace might be discovered with an emphatical praise. "To the praise of the glory of his grace; " (Eph. 1: 6;) 1: e., by an Hebraism, his glorious grace; and be known in its glory to men and angels, in the height, breadth, length, and depth of it; that he might communicate his Spirit, his heaven, himself to them; to be in them, and they in him; to love them with such a love as he loves his SON, 1: e., with such a love as he loves himself; and all his other attributes were employed in the design of glorifying this: wisdom contrives, truth designs the sacrifice, justice strikes, to render mercy and love triumphant. GOD constituted this his principal glory, and in a manner esteemed not all his other virtues but as they were ordered to manifest this. In CHRIST his mercy was discovered,

 

 [1.] In the freeness of it. His goodness shined in the creation, but with a weaker light. Goodness was communicated to nothing in bringing it into being; which nothing, as it had not merited that goodness, so it had not deserved the contrary: it had as little of demerit, as it had of merit: he made his goodness break out then upon nothing; but in CHRIST upon things worse than nothing. He manifested his goodness in giving life to man, but without the expense of the blood of his SON, and the loss of his life, by whom he conferred the benefit of life upon sinners. When he gave the creatures to man at first, he gave them to a holy, just, righteous, perfect man, pure as he came out of the mint of GOD’s power and holiness; but he gives his SON to depraved man, who had affronted him, and cast those rich endowments of his nature behind his back. He finds out a way to glorify his mercy, when he might only have glorified justice; takes rebels into his arms, who had merited the thunders of his anger; and, by an incomparable and unimagined kindness, gives his SON to save his enemies, and adopts them for his children.

 

 [2.] In the tenderness of it. The Gospel presents GOD in CHRIST under more tender titles to man, than either creation or law. In the one, it was the LORD GOD; in the other, "the mighty LORD, the LORD of hosts, the terrible Go D;" names and marks of grandeur, sovereignty, and justice. In the Gospel he assumes the title of FATHER a name of kindness and compassion; and is called in the New Testament more by that title of Father, than that of LORD; as if his sovereignty had been swallowed up in tenderness. In the Old Testament more rarely: once in regard of the deliverance of the Israelites from Egypt, as typical of the redemption by CHRIST: "Is not he thy father that has bought thee Has he not made thee and established thee " (Dent. xxxii. 6.) And promised to be the familiar name whereby they should call upon GOD in the times of the Gospel: "Thou shalt call me, My Father, and shalt not turn away from me." (Jer. 3: 19.) The name Abba, Father, is peculiar to the Gospel, and the name wherewith we have access to the throne of grace.

 

 [3 ] In the fullness of it, declared in the person of his SON. Rather than he would lose the whole race of mankind, he would spare nothing; no, not his best Beloved; with whom, though he were ever well pleased, yet he must suffer, that in him he might be well pleased with us. He advanced his mercy over all the difficulties which lay in his way; and to magnify it, would not spare his Son, that he might spare the sinner, but condemn him to death for the redemption of a servant. The immense goodness which appears in heaven and earth, sun and moon, and motions of them, and in every other creature, is nothing to the making Him a creature by whom he made the worlds. To make Him, who was the brightness of his glory, become as vile as earth-; Him who was GOD, to be a man; the LORD of life to be the subject of death,-whereby the souls of men, sunk into the depths of misery, are made capable of deliverance and enjoyment of a happy immortality, a communion in glory with himself,-is a love infinitely above that goodness which appeared in the creation; and so magnificent; that if angels and men had millions of years to busy their thoughts, they knew not how to imagine higher. 

 

 Thirdly, The wisdom of GOD is admirably manifested herein. The highest discovery of his wisdom is in the crucifixion of CHRIST, in the death of the SON of GOD upon the cross. Wisdom shined in the creation, it glitters every day in providence, but the depths and riches of it are in CHRIST. In those there are some lesser sums, but the treasures of it are in Him. Here are the deep counsels of GOD, which the Apostle cannot speak of without a ravishing admiration: "O the depths of the riches both of the wisdom and knowledge of GOD! " (Rom. 11: 33.) "A manifold wisdom; " (Eph. 3: 10;) in regard of the variety of effects in the glorifying his name, and dignifying his creature, in repairing the breach and establishing the repair. Wherefore the Apostle, speaking of this great mystery, breaks out into a doxology of the wisdom of GOD "To GOD only wise, be glory through JESUS CHRIST for ever. Amen." (Rom. 16: 25-27.)

 

 When the creation was despoiled by sin, and not a jot of goodness left in it to give GOD any content, it was a greater wisdom to. repair it without breaking it to pieces, than to have created a new one. The wisdom in a new creation had been but of the same level, but that in restoring was of a higher elevation. To bring his glory out of the ashes wherein it. seemed to be buried, to bring man out of darkness wherein he was, as to his own strength, irrecoverably involved; to put heaven and earth in tune again, which sin had made at discord with one another, was a high piece of skill. It is an admirable wisdom among men to unite two Princes at variance without invading either of their rights; but entirely preserving them, to link them in a stronger peace than that they were in before they fell out; to enlarge their empire not only to a mutual satisfaction, but the increase of both their grandeur and glories. The case is the same: GOD repairs the breach between himself and man, and preserves his right; he loseth nothing of his own honor, but enlargeth it; mail is restored to favor with a temporary diminution of his bodily happiness, but with an eternal increase of the felicities both of his soul and body; all seeming contradictions are removed, and means fully proportioned to the ends intended are appointed. In this regard the Apostle calls it, a all wisdom and prudence." (Eph. 1: S.) Wisdom drawing the platform, and prudence disposing the means consonant to the end.

 

Wisdom is here largely displayed:

 

 (1) In uniting the greatest extremes. In the creation God brought nothing to be something. In this he joins together beings at a greater distance.

 

 [1.] The divine and human natures are united in one person. The highest intellectual nature, with the lowest rational_ nature, infinite and finite, glory and misery, time and eternity. CHRIST calls himself the "Son of Man," to show that he was really man in qualities. " And no man has ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven; " (1 John 3: 13;) yet, says he, "is in heaven," to manifest that he is God, Man born of the Virgin, yet the SON of God eternally begotten; the Word made flesh: God in heaven manifested in flesh upon the earth, each preserving their entire properties; the Son of Man by this union is become the SON of God, yet retains his pure and naked form as man; the Word. by this union is made flesh, yet without losing, his infinity, eternity, and original being.

 

 [2.] The justice and mercy of God are united. He becomes merciful without being unjust, and just without impairing the honor of his compassion. Justice has the highest right, and mercy its utmost. intention; the cries of his justice and the yearnings of his bowels are united without depriving either of their rights; no complaints can- be found in the mouth of the one, nor any discontent in the looks: of the other, but mutual smiles and. mutual applauses.

 

 (2.). In uniting God and man in eternal fellowship. By this act he brings stubble to dwell with flames, and weakness to behold and enjoy glory, without being overwhelmed by the weight and splendor of it, to draw near to the supreme Majesty through the veil of the flesh of CHRIST. He causes pardon and punishment to meet, that GOD appeased, and man acquitted, may come together; the punishment is inflicted upon the surety that the offender might share in the glorious fruits of his mediation; GOD and man are brought to amity; angels and men are made one family; and more grace given to fit us for GOD than ADAM lost.

 

 This was the point his wisdom aimed at, to make the "riches of his grace abound toward us." (Eph. 1: 7, S.) And to add to the wonder of his wisdom, God saves the sinner in the. same way whereby he condemned the sins and advanceth the offender to communion with him, the same way whereby he showed his detestation of the crime. Sin is made the mark of the divine displeasure in the person of CHRIST, swallowed up and devoured by the flames of justice, that, the wall of separation being removed, he might meet his creature with arms widened by the dearest love.

 

 (3.) In frustrating the subtlety of SATAN. The Devil thought he had brought a total destruction upon mankind, when he persuaded our first parents to eat of the forbidden fruit. But God orders it to bring about a greater glory to himself, and a firmer stability to his people, in introducing an everlasting covenant founded in a MEDIATOR, which could not be broken; and establishing their happiness upon surer terms than it was settled on in paradise: and afterwards GOD by his wisdom overrules him to a subserviency to his own glorious end; for by that very way he thought to stifle the good of mankind, he occasionally promotes their spiritual redemption. GOD turned the subtlety of the Devil to his own praise, bruised the Devil's bead by letting him bruise the MEDIATOR's heel, and made his malice conduce to the restoration of mankind from that ruin be had before, by a prosperous subtlety, effected. God, by a mysterious wisdom, more signal than that in the creation, gained the victory over theDevil, who had defaced his work, and gave men also a victory over the tempter who had- depraved his soul.

 

Fourth1y, The justice of GOD is more evidenced than by all other judgments in this world, or that which is to come. GOD would be acknowledged in his justice after the fall, which was not known, nor could be known, in an innocent state any other way than in the threatening; GOD would therefore have bloody sacrifices which might signify man's demerit. And his justice was never so evident as in CHRIST crucified: he chose his SON to lay -upon him the guilt of the world; subjected him to the state of a criminal, depressed him to the condition of a servant, sunk him into the misery of rebels, caused him to swallow the disgraces of men, and drink down the vials of his anger, rather than the sin of the world should boast of impunity. What if the whole world was drowned by a wrathful deluge; Sodom and Gomorrah consumed to ashes by a shower of fire What, if every son of ADAM were to he roaring in endless torments What, if not an angel of heaven had escaped the sin and punishment of devils What, if this world were multiplied into millions What, if every man upon earth and every angel in heaven, were multiplied into thousands of millions of men and angels; What, if every spire of grass, grain of corn, atom of the sand, were made a rational creature, and for sin thrown for ever into devouring flames

 

 Is not here inexpressible justice But, what is this justice upon creatures that were made, to that justice upon his SON, by whom he made the creatures What is this to the SON of GOD trailing a weak body for thirty-three years in the world, suffering the indignities of men and devils, bearing the weight of an infinite wrath What are all other judgments to his bloody sweat in the garden, or the groans of this divine person upon the cross, of more worth than innumerable worlds of creatures Who ever "knew" before "the power of GOD’S wrath " (Psalm xc. 11.)

 

 For as there is no proportion of creatures to GOD, SO there is no proportion of the death of the SON of God, to the death of all men and angels together. Consider the circumstances, to render the justice of GOD more visible.

 

 (1.) He was innocent in his own person. He was beloved by his FATHER, had never displeased him; the sins he suffered for were none of his own by commission; he made them his own by a voluntary submission, and GOD made them his own by a penal infliction. GOD would have sin punished in the person of our Surety, though he was his only-begotten and perfectly innocent SON.

 

 (2.) He was willing, to pay the debt. He offered himself up with a design to glorify his FATHER, to restore the creation to its former loveliness, to renew the delight that God had in his works when he pronounced them good; a consideration which one would think might sweeten the severest justice; yet he must groan and bleed to death.

 

 (3.) Yet he endured sorrows inexpressible. The powers of darkness had, their hour against him, all the curses of the law were thundered out against him, while he was clothed in the garb of a sinner, as if when he had been leading to the cross, God had, particularly spoken that word to him, " Cursed is he that hangs upon a tree." (Gal. 3: 13.) He was condemned and tormented by his servants, and those whose salvation he sought and designed; he was subject to that which no man, no, not the wickedest man had ever endured in this life; the heavens were darkened upon him, earth forsaking him, none seemed to have pity upon him; "terrors took hold upon him, and pursued his soul as. the wind; his soul was poured out in him, his bones were pierced, and his sinews took no rest." (Job 30: 15-17.) He had an angel to comfort him, but with no commission to remove the cup from him, that his FATHER held out for him to drink. What a demonstration of the justice of God is here! That he, in whom all nations of the earth were to be blessed, whom the angels in heaven bless, the saints on earth bless, yea, and is the blessed of his FATHER, yet is made a curse by him.

 

 (4.) Deserted by his FATHER. His prayers 'were not answered for deliverance, nor the least ear lent to his cries in his weightiest distresses. He was deserted as to the comforts of a Father, to be given up to the strokes of his wrath, as if he had discarded all bowels of compassion toward him; GOD- dealt not with him as a father, but as a GOD of justice; whence CHRIST upon-the cross calls not upon GOD by the name of Father, which was his wonted custom, and as he had used that title in the garden, but by the name of GOD: " My GOD, my GOD." GOD became, as it were, cruel to him, and with " strong hands opposed himself against him." (Job 30: 21.) Nay, GOD regarded him not; as if he were for a time ashamed to acknowledge him for his Son, and when they had taunted him upon the cross, " He trusted in GOD, let him deliver him, seeing he trusted in him;" though they reflected upon the name and glory of GOD, he would not at present take notice of the sufferings of his own name in the reproaches of the Jews; nor remit upon that score, any thing of his indignation against the sins of men, when it was the fittest time to vindicate his SON'S innocence, because he was condemned in making himself the SON of GOD. But he was -so intent upon revenging sin imputed to his SON, that he regarded not the present actual indignity offered to himself; so that our SAVIOR himself seems to be astonished at his FATHER'S silence in such a case, since his words, " My GOD, my GOD, why hast thou forsaken me " are uttered a little after that reproach of the Jews in the story. This was the highest act of justice that the arm of GOD could put forth, to make the soul of his dearly Beloved an offering for sin, whereby he manifested that without blood there could be no atonement. And since no other blood had a sufficiency in it to quench the flames of his justice, GOD would single the best blood in the whole creation wherewith to satisfy it; a blood though created, yet the blood of the Creator. Never could earth or hell read such a lecture of divine justice as this.

 

Fifthly, The holiness of GOD-is manifested by CHRIST. His justice is founded in his holiness. " The holy GOD is sanctified in righteousness." (Isai. 5: 16.) His holiness is illustrated by his justice; he is exalted in judgment and sanctified in righteousness. Had Hot CHRIST died upon the, cross, wee had not had a discovery of the ingratitude and baseness there was in the first sin against GOD, and in all that followed' it; nor could we have had so full a prospect of the holiness and purity of GOD’s nature, as in the dreadful punishment of CHRIST for sin, because sin never appeared in its blackest and bloodiest colors, and nothing was ever able' to show us the true tincture of sin comparably to the blood of the SON of GOD. This perfection did sparkle in the commands of the law, which he gave angels and men for the rule of their obedience; the constancy of this holiness appeared in the renewing of the law in tables of stone to the Jews; adding thereunto the ceremonial law, made up of sacrifices of beasts for the expiation of sin, as typical of a greater sacrifice, whereby he would declare, that he would -never be pleased with iniquity. But this manifestation was with a fainter light than in a crucified CHRIST. If ever sin appeared odious,-it was in the death of his SON: here we see nothing but frowns and displeasures against the breach of his righteous law; his detestation of sin, to be as great as his indignation; his hatred of it, to be as infinite as his wrath against it; both joining hand in hand together, to declare the contrariety between the beauty of the one, and deformity of the other, striking it to the heart, and condemning it for ever to that- death and dissolution, the greatness of the evil had merited; and publishing an irreconcilable enmity to the filthiness and loathsomeness of it, showing that he would rather have his SON die than sin live.

 

 Sixthly, The truth of GOD is manifested in CHRIST. CHRIST gave himself " a ransom for all, to be testified in due time;" (1 Tim. 2: 6;) *, for a testimony. A testimony not only of his grace, and the abundant goodness of GOD in redemption, that he would " have all men to be saved;' (Ver. 4;) but also a, testimony of the truth of his first promise, constituting him the only Mediator, as the Seed of the woman; his passion was a testimony of the veracity of GOD in that promise, whereby it was accomplished: " Grace and truth came by JESUS CHRIST." (John 1: 17.) Grace, in regard of our pardon; truth, in the regard of the promise, and truth in his threatenings he had declared in paradise his certain resolution to punish the violations of his law, which he could not recede from, without making a breach upon the holiness of the Deity. This threatening, which SATAN had made man believe that GOD would falsify, he kept up without any spot upon his truth, any breach upon his word, and yet disappointed the Devil of the great end he aimed at in his lie. He makes in CHRIST the threatenings of the law, and the promises of the Gospel, kiss each other; and the honor of his truth is preserved in both. He has hereby declared, that if he be wanting to his faithfulness, he would be wanting to his nature; and to break his word, would be to deny his Deity; which is such a discovery of GOD, as dreadful to an impenitent, as delightful to a believer; for he has manifested his truth to be as, much his nature, as his holiness, grace, and justice.

 

 Seventhly, The power of GOD is manifested in CHRIST. Hence CHRIST is called the power of GOD, as well as the wisdom of GOD. (1 Cor. 1: 24.) Not only in the fruits of the Gospel upon the hearts of men, but in his office, wherein was manifested the power of GOD in redeeming the world. It was in him GOD tore up the foundations of the Devil's empire, disarmed all the curses of the law, overthrew the false conceits of the world, knocked off the fetters of their captivity, demolished the power of death, snatched souls from the flames of hell, unbarred the gates of heaven, prepared everlasting mansions, laid his beams in the waters; the foundations of a happy eternity in the misery, afflictions, death, blood of his only SON. He restored man to glory by weakness; to wisdom by foolishness: he made the law lose its sting, in the sides of him whom it struck; took away our captivity by misery; flung death to the ground by death; quenched hell by its own flames; opened heaven by a cross; cemented an everlasting habitation by blood; and condemned sin by a sacrifice for it. By a crucified mangy and a weak flesh, encompassed with infirmity, the GOD of heaven subdues the god of the world, destroys the empire of the proud spirits, and subdues principalities and powers under his feet; who, besides their usurped authority, had a vast ambition to preserve it, and a strength and subtlety unconquerable by the power of man; and hereby shows, that no evil was so great, but his almighty arm could put in execution what his immense wisdom had provided as a remedy against it.

 

 By his strength, he gives a being to his own word and promise, when neither angels nor man could conceive the methods of the execution, even after the promise of bruising SATAN by the Seed of the woman was declared. It is seen in raising CHRIST from the dead, after he had sustained the weight of the sin of the world upon him; and bringing him forth with success and glory, after that great encounter with the powers of hell. In powerfully raising a Church to him from the seed of his blood, in spite of all spiritual and secular enemies; defending it and supporting it under the most terrible waves of the world, that he might be acknowledged, adored, and praised in this world, and that which is to come. The power of GOD is not so manifest in laying the foundation of the earth, stretching out the heavens, turning the wheel of Providence, as in this, which is the top-stone of all his Providences in the world, to which they tend, and wherein they centre. " Twice we have heard that power belongs to GOD;" also, " unto thee, O LORD, belongs mercy." (Psa. lxii. 11, 12.) Once we have heard of it in creation; more gloriously in the work of redemption, wherein his power and his grace were linked together, as well as in creation his power and his goodness. And this is a comfortable manifestation of God, his power is as great as his mercy, and they join hands together. His power is known in CHRIST to be able to save us without giving his enemies any ground to reproach him; and his mercy is made known, whereby he is willing to save us.

 

 Endeavor, then, after suitable affections to whatsoever you know of GOD in CHRIST. Let the holiness of GOD in CHRIST be the awe of your souls. Let us not dandle any sin which GOD so hates, that he would not remit it without the price of the blood of his SON. Tremble at that justice which drank such draughts of precious blood in the punishment of sin, and consider every sin in its utmost demerit. Admire and bless that wisdom, which made itself so eminent in the untying so, many knots, passing over such mountains of difficulties, that he might show himself a hater of sin, and a lover of his creatures; that he might entwine his mercy and justice in perpetual embraces. Let us have as strong affections of love and oy, as the Devils by their knowledge of GOD, as discovered in CHRIST, have of horrorand hatred. We see in that, not only the manifestation, but the satisfaction of his justice; they see the manifestation of it, and the dissatisfaction of it for ever with them; they have such a knowledge of GOD in CHRIST, as to awaken their consciences; we may have such a knowledge of GOD in CHRIST, as to calm our consciences; their terrors are as much increased by that discovery, as a believer's comfort. They behold GOD in CHRIST, their implacable and inexorable judge; we behold GOD in CHRIST, a tender and condescending Father. They know a GOD in our nature, imparting his own nature to us; and refusing their nature, to leave them to he in their fallen state for ever. The terrible attributes become sweet in CHRIST to man, and more dreadful to them. Let the motions of your will, and the affections of your soul, rise according to the elevation of your knowledge of GOD in CHRIST.

 

 To conclude: Let us behold his justice to humble ourselves under it, his pardoning grace to have recourse to it under pressures of guilt; let us sweeten our afflictions by the sight of his compassions, and have confidence to call upon him as a Father in our necessities. Not any discovery of GOD in CHRIST, but is an encouragement to a forlorn creature, lost in his own sense; his perfections smile upon man; nothing of GOD looks-terrible in CHRIST to a believer; the sun is risen, shadows are vanished, GOD walks upon the battlements of love, his weapons are out of his hand, his bosom open, his bowels yearn, his heart pants, sweetness and love are in all his carriage. And "this is life eternal, to know GOD" believingly, in the glories of his mercy and justice in JESUS CHRIST.