The Saints Amity with God in Christ, Discourse · Part 1 · Book 1 · Chapter 7

The Saints Amity with God in Christ · Discourse · Part 1 · Book 1 · Chapter 7

p. 170CHAP. VII. How, and Why Chriſt is to be Elected for himſelf, in regard of his Mediatorie excellences, as Relative to God the Father.

SECT. 1. Chriſt's Mediatorie excellences from the Deſignation of God the Father, Heb. 2.5, 6, 7, 8. Joh. 6.27. Heb. 3.2. Heb. 5.4, 5. Act. 2.36, 37. Eph. 5.2.

HAving largely demonſtrated, That the friend of Chriſt does moſt ſeek, and promote himſelf, really conſidered, by electing Chriſt for himſelf, we now procede to demonſtrate, How, and Why Chriſt is to be elected for himſelf? I join both theſe conſiderations together, becauſe they mutually give to,The Diſtribution of Chriſt's excellences which render him eligible for himſelf: Theſe are, 1. Relative. and receive from each other Light and Evidence. And the more fully to explicate, and demonſtrate, how, and why Chriſt is to be elected for himſelf, we muſt conſider Chriſt in al his Excellences, ſo far as he is held forth to his friends, as eligible for himſelf. Now the excellences of Chriſt may be conſidered, 1. As Mediatorie and Relative, p. 171or, 2. As Abſolute. The Mediatorie excellences of Chriſt may be again conſidered, as relative, 1. To God the Father, or 2. To his friends, and members. Chriſt's Mediatorie excellences, as relative to God the Father, may be farther referred, (1.) To the Father's Divine Deſignation, and Appointment; whereby Chriſt was furniſhed with a Facultie, and commiſſion for his Office; or, (2.) To the Father's Divine Adaptation, and Qualification; which gave Chriſt an Aptitude or fitnes for his Office, as Mediator. We ſhal, with the Lord's Aſſiſtance, treat of each in their order.

1. We ſhal begin with Chriſt's Mediatorie excellences as relative to God the Father's Deſignation, or Appointment; Chriſt's mediatorie excellences as relative to God the Father's Deſignation.whereby he received (to ſpeak in the Civilian's Phraſe) a Facultie, or commiſſion for his Mediatorie Office. As in Nature, ſo in Grace, it ſeemed good to God, to elect one commun Principle, or Perſon, which ſhould be as an Head or Fountain, through which al the ſtreams of his Grace ſhould flow.ſſHaec agendi ratio convenit cum Axiomate Philoſophico, Dari in unoquoque genere, aliquod ſummum, primum & excellentiſſium, a quo reliqua ejuſdem generis deſcendant, & accipiant quod eſt illius generis, &c. Ca…o, fol. 35. This is moſt agreable to the Infinite Wiſdome and Bountie of God; yea, to that Principle of Reaſon, which wil have one chief Head, or firſt, and moſt excellent in every kind, from which al the reſt, which belong to that kind, muſt deſcend, and receive what appertains to their kind. Thus in Nature, and the Creation, p. 172the firſt Adam; thus alſo in the world of Grace, or the Recreation, and reparation of corrupt Nature, Chriſt the ſecond Adam, was, by God, conſtituted a commun Head, and principle of life. So, Rom. 5.19. For as by one mans Diſobedience, many were made ſinners; ſo by the obedience of one, ſhal many be made righteous, i. e. look as the firſt Adam was a commun Head to al his poſteritie, and ſo by his ſin brought death on al; ſo Chriſt, the ſecond Adam, is a commun Principle to al his elect ſeed, and by his obedience brings life to al,Heb. 2.5, 6, 7. The World to come, What it is?Heb 2:5Heb 2:6Heb 2:7 as v. 21. The like Heb. 2.5, 6, 7, 8, 9. where we are told, that the world to come, that is, the world of Grace, was not made ſubject to Angels, but to Chriſt, that ſo by the Grace of God, he ſhould taſt Death for al his ſeed. We may here conſider, as it were, two worlds: the one old, and ſinful, ſubject to Adam, as the commun root, and parent thereof. This old ſinful world is ful of Rebellion againſt God; miſerie, weaknes, bondage, reproche, ſin, and Death; and is now under the power, and tyrannie of Satan, the God of this world, as 2 Cor. 4.4. The other world, reſtored by Chriſt, is ful of Grace, Peace, Righteouſnes, Holines, Obedience, Life, and the Favor of God: This is here called, v. 5. the world to come; and ſo is diſtinguiſhed from the old, paſt world of ſin, not ſo much in regard of time, (For this new world began alſo even from Adam's fal) as in regard of State: for the ſinful world, whereof Adam was the firſt principle, p. 173is called the old, paſt world, in reſpect of its ſinful ſtate; and the world of Grace is ſtiled the world to come, and the new world, in regard of its renewed ſtate; as it is a ſtate of grace, life, and ſalvation; whereas Adam's world, was a ſtate of ſin, Death, and condemnation. Thus Eſa. 65.17. for behold I create new Heavens, and a new earth: and the former ſhal not be remembred. Where this world to come, is called the new world, and ſo oppoſed to the former old world of ſin. So in like manner, we find mention of the old and new man in Believers, which referrs to the different principles of Nature and Grace. Thus we ſee what is here meant by the world to come; namely, the elect, believing World; the new Kingdome of Grace. Now this world of Grace, is ſaid to be put in ſubjection, not to Angels, or any other Creature, but to Chriſt,Heb. 2.5.Heb 2:5 v. 5—9. For unto the Angels hath he not put in ſubjection the world to come, &c. i. e. God the Father hath not made Angels Commiſſion-officers, or inveſted them with a Facultie and Autoritie to Governe this New world of grace: Neither they, nor any other creatures are deſigned Mediators, Purchaſers, or Diſpenſors of Grace, in this new world, but the Son of God alone: So,Heb. 2.8.Heb 2:8 v. 8. Thou putteſt al things in ſubjection under his feet, &c. i. e. The Son of God, and he alone, is inveſted, by God the Father, with al Autoritie, to change the old, ſinful, ruinated world, into a new, repaired world of Grace, and Righteouſnes: neither is there the leaſt p. 174tittle, or pin, in this world to come, which is not ſubject to Chriſt: ſo it follows: For in that he put al in ſubjection under him; he left nothing that is not put under him. By which it is evident, that no part of this new world, can be ſubject to, or dependent on any creature; no not Angels! the whole being, by the Deſignement and Appointment of God the Father, made ſubject to Chriſt alone. This is farther manifeſt from that comprehenſive notion, World, v. 5. Where Chriſt's Kingdome of Grace, appointed him by God the Father, is called the world to come, to note the univerſal Reſtitution, or Recreation, and Renovation of al things, in this new world, by Chriſt; it being he alone, who is impowered to change the old world of ſin, and miſcrie, into a new world of Grace and Righteouſnes. Thus Deering on this place: 'For ſeing the world to come, noteth al the Reſtitution which is by Chriſt, the ful change of al that ever was by ſin, it's therefore named world; becauſe we ſhould aſſuredly know, there is nothing excepted. If then no part of this world be ſubject to any Creature, no not to Angels, in whom elſe then can we truſt, to have any part of this wrought for us: we are al, as our fathers were, men by Nature of the old world, &c.' Thus we ſee how the whole Kingdome of Grace, ſtiled here the world to come, is, by the ordination of God the Father, made ſubject to Chriſt alone, in oppoſition to Angels, and al other Creatures. p. 175Hence Chriſt is ſtiled, Eſa. 9.6. the Father of Eternitie: Which the LXX. render, foreign, The father of the world to come.

We have another great, and convictive Teſtimonie, to prove Chriſt's Deſignation by God the Father, Joh. 6.27.Joh. 6.27. How Chriſt is Sealed.John 6:27 For him hath God the Father ſealed. Chriſt, as Mediator, was ſealed by God the Father many waies. (1.) He had the privy-ſeal of God the Father's election; whereby he was conſtituted Head of al the Elect ttQuod ſi in Chriſto ſumus electi, non …n nobis ipſis reperiemus electionis noſtrae certitudinem: ac ne in Deo quidem Patre, ſi nudum illum abſ que filio imaginamur. Chriſtus ergo speculum eſt, in quo electionem noſtram contemplari convenit, & ſine fraude licet, Calv. Inſtitut. fol. 197.(2.) He was ſealed by the indelible character of the Father's Glorie, Heb. 1.3. by the fulnes of the Deitie, eſpouſing, and dwelling in the Humanitie, Col. 2.9. (3.) Chriſt had alſo the Broad Sea of an audible Teſtimonie from Heaven, Mat. 3.16, 17. (4.) Chriſt was ſealed by many Miracles, which were al, ſo many viſible ſeals of God the Father. (5.) He was ſealed alſo by his Baptiſme, and ſolemne inauguration, or inſtallement into office. (6.) God the Father ſealed Chriſt by giving him up as a ſacrifice for ſin, and owning of him by ſenſible tokens from Heaven, on the Croſſe. (7.) Chriſt was alſo ſealed by being juſtified, and raiſed up from the Dead, Rom. 1.4. Thus was Chriſt ſealed by the Father, as being deſigned and appointed by him, in his eternal election, as alſo anointed, called to office, ſet forth, inaugurated, p. 176ſanctified, and every way furniſhed, both with Autoritie and power to be the Mediator, and Savior of the Elect.

We have farther evidence of God the Father's conſtituting, or appointing Chriſt to his Office, Heb. 3.2. Who was faithful to him that appointed him, &c.uuHeb. 3.2. foreign, Hebr. foreign eſt etiam ornare: quoniam vero munus dignitatem affert & ornamentum, hinc fit ut vocare adſit etiam foreign Sic infra, cap. 5. v. 5, 5. Camer. fol. 394.Heb 3:2 foreign, to him that made, conſtituted, dignified, adorned him with his office, according to the import of the Hebr. foreign: thus Heb. 5.4, 5. it is ſaid, that Chriſt took not this Honor to himſelf, but was called thereto of God, Heb. 5.4, 5.Heb 5:4Heb 5:5as Aaron alſo was: ſo in like manner Chriſt glorified not himſelf, in being made an High-Prieſt; but he that ſaid unto him: Thou art my Son, to day have I begotten Thee: i. e. look as Aaron's Dignitie and Glorie, as High-Prieſt, ſprang wholly from God's Divine Vocation and Conſtitution: had he aſſumed, or taken that Honor to himſelf, without being conſtituted, and appointed thereto by God, it had been ſo far from being a Dignitie, and Glorie to him, as that it would have proved the greateſt blot, and reproche imaginable to him, as it was to Saul, and Ʋzziah, who entrenched on the Prieſtly office, without any Cal from God. But it is obſervable, that Chriſt's Vocation, here, is brought in by way of Antitheſis, or oppoſition to, and preference above that of Aaron. Aaron was called to a Prieſthood of Types, Signes, and Shadows; which endured but p. 177for awhile; but Chriſt was called to the true, ſubſtantial Prieſthood, which changed not, but continued for ever, after the order of Melchiſedec. Again, Aaron's Vocation was but that of a ſervant; but Chriſt's that of a Son. So that look, as the ſubſtance is better than the figure; the Son higher than the Servant; and immutable better than that which is mutable; ſo much doth Chriſt's Vocation excede that of Aaron. Thus Chriſt's Dignitie, Glorie, and Honor, as the great High-Prieſt, and Mediator betwixt God and Man, is made to reſult, and iſſue from God the Father's Vocation, Conſtitution and Appointment. We find a parallel expreſſion (to this Heb. 3.2.) in Act. 2.36.Act. 2.36.Acts 2:36 Therefore let al the houſe of Iſrael know for certain, that God hath made that ſame Jeſus, whom ye have crucified, both Lord and Chriſt. Peter having given an infallible Demonſtration of Chriſt's being the only Meſſias, he concludes his Diſcourſe with this convictive and cloſe application, Therefore let al the houſe of Iſrael know for certain, that God hath Made, &c. as if he had ſaid, why Brethen, do you know what you have done, in crucifying this Jeſus? is he not the Lord of Glorie, the only High-Prieſt, and Meſſias? Has not God Made him Lord and Chriſt? foreign, it is the ſame Verb with that Heb. 3.2. i. e. God has dignified, glorified, honored him with the Title, and Office of being the Meſſias, and only Mediator. And what follows? v. 37. 37Now when they heard p. 178this they were pricked in their heart, &c. What? Have we, indeed, crucified the Lord of Glorie? have we imbrewed our hands in his bloud, who was dignified, and honored, by God the Father, with the Title and office of Mediator? Oh! we never dreamt of this: What ſinful, miſerable wretches are we, who have crucified him, whom God has made, or conſtituted, appointed, and glorified, as the only Meſſias? This pricked, or galled their conſciences ſorely. Thus every where in the Evangels, eſpecially in that of John, when our bleſſed Lord undertakes to convince the Unbelieving Jews, of their ſin, in rejecting him, the true Meſſias, he gives ſpirit and force to his Arguments, from this Medium, that he aſſumed not his mediatorie Office and Dignitie of himſelf; but received it from God the Father: So Joh. 5.22, 23, 37, 43, &c.wwOpera Chriſti non fu…runt actu meritoria citra permiſſionem Dei, etſi ex ſe eſſeat valo is infiniti. Sancto Joſeph. Theſ. 74. And indeed al Chriſt's Mediatorie Acts, albeit of themſelves they ſhould be of infinite valor, or worth, would notwithſtanding be no way meritorious, and ſufficient to redeme ſinners, without this Divine Deſignation, Conſtitution, and appointment of God the Father; who lies under no obligation, but what ariſeth from his own conſtitution and covenant of Grace, to accept of any ſatisfaction for ſin. Hence it is, that Chriſt's Sacrifice for ſin,Epheſ. 5.2.Eph 5:2 is ſtiled, Epheſ. 5.2. a Sacrifice to God for a ſweet-ſmelling ſavor, i. e. as it is adequate to the Divine appointment p. 179of God the Father. For, were there not an exact commenſuration or proportion, betwixt God the Father's Divine conſtitution, and Chriſt's performance, his Sacrifice would never have proved a ſweet-ſmelling ſavor to God. And, I think, we may be bold to aſſert, that in al thoſe Scriptures of the Old Teſtament, wherein we find mention of a ſweet-ſmelling Sacrifice offered to God, it muſt be underſtood of Chriſt, wrapt up under thoſe terrene ſhadows. So Gen. 8.21. it's ſaid,Gen. 8.21.Gen 8:21 The Lord ſmelled a ſweet ſavor, [or a ſavor of reſt] in Noah's Sacrifice: Whereby God's foreign, complacence, and ſatisfaction in the Sacrifice of his Son, typified by this of Noah, is expreſſed. For as men are recreated and refreſhed by ſweet-ſmelling ſavors; ſo is God, by the Sacrifice of his Son; becauſe it is according to his own conſtitution. God had been greatly offended by the horrible fetor, or ſtinking ordure of ſin, which had polluted the old World; ay but now, upon Noah's offering up a Sacrifice, as a ſpecimen of his faith in Chriſt, typified hereby, the great God is wonderfully recreated and refreſhed; as men are by ſweet-ſmelling ſavors. And it is remarquable, that Moſes ſaies not, that God ſmelled the ſavor of the Holocauſt, or burnt offering, mentioned, v. 20. but a ſavor of reſt, or complacence, ariſing from the Sacrifice of his Son, ſhadowed forth thereby. There are no Sacrifices, no good works or performances, though never ſo Evangelick, and refined, that are a p. 180ſweet-ſmelling ſavor unto God, farther than they are perfumed by the Satisfaction, and Incenſe of Chriſt: neither would Chriſt's ſatisfaction have been a ſweet ſavor unto God, had it not been regulated by, and commenſurate to the Divine conſtitution. By al this it appears,How the friends of Chriſt muſt eye his Divine conſtitution and Deſignation in their election of him. of what abſolute neceſſitie it is, that the friends of Chriſt, in their election of him for himſelf, have a particular eye and regard, unto God the Father's Deſignation and appointment of him. Has God the Father conſtituted, or made Chriſt a ſecond Adam, a publick Repreſentative, or commun perſon? Oh then! how chearfully ſhould his friends elect him as ſuch? Is the world to come, the Kingdome of Grace, by God the Father put in ſubjection to his Son, and to him alone, in oppoſition to al other Mediators, whether Saints, or Angels, or our own ſelf-ſufficiences? Shal not his friends then voluntarily and freely reſigne up their ſouls, their perſons, their Al to his truſt, and Diſpoſement? Again, has God the Father put ſo many Seals on Chriſt, to aſſure his friends, that he is the chief corner ſtone, choſen of God, and precious, as 1 Pet. 2.4? How readily then ought they to ſet their ſeal of faith to Chriſt, to embrace and chuſe him, as thus choſen of God, and build their ſouls upon him? Laſtly, was Chriſt, Heb. 3.2. Act. 2.36. Made, i. e. conſtituted, dignified, adorned, and glorified, by God the Father, with that glorious Title of Honor, and Office of Being Mediator between God p. 181and Men? Oh then! how ſhould the friends of Chriſt, by their ſolemne conſideration, and acceptation of him, as offered and delivered to them by God the Father, exalt and honor him as their conſtituted, Crowned Lord? Was not this the very deſigne of God the Father, in committing al judgement and power to the Son, that al ſhould honor the Son, even as they honor the Father, Joh. 5.22, 23.John 5:22John 5:23Joh. 5.22, 23. But hath committed al judgement to the Son: That al men ſhould honor the Son, even as they honor the Father: i.e. Chriſt, by the Deſignement, and Appointment of God the Father, has received an abſolute Dominion and Soveraintie over al creatures, men and Angels, &c. that al men ſhould honor him, with the ſame honor with which they honor the Father. Now Chriſt is thus honored; (1.) By chearful acceptation of him as our conſtituted Mediator. (2.) By lively, and daily Admiration of thoſe Divine excellences that dwel in him: The more we admire the incomparable perfections of Chriſt, the more we honor him. (3.) By raiſed ſpiritual Affections towards him: We honor them moſt whom we love beſt. (4.) By Divine Adoration of him. Al Divine honor implies Adoration: and the more we adore Chriſt, the more we honor him. (5.) By Divine ſubjection to his wil. Obedience to the wil of our Superiors, is a great part of that honor we owe unto them. (6.) By Divine Satisfaction in Chriſt, as our choiceſt good. Heart-ſatiſfaction in Chriſt as our beſt good, is the p. 182higheſt honor we can give unto him. (7.) By Divine Imitation: We honor them greatly, whoſe virtues we imitate. Thus the friends of Chriſt muſt honor him, as their conſtituted Mediator. But alas! how greatly defective are, even the friends of Chriſt, in their election of, and honor given to him, in regard of this Divine conſtitution, Dignitie, and Office, vouchſafed to Chriſt, by God the Father? Certainly much of the Beautie and Glorie of Chriſt, as Mediator, does, not only ſpring from, but alſo conſiſt in God the Father's Commiſſion, or Facultie, conferred on him. As the Dignitie and Glorie of an Ambaſſador conſiſts more in his Commiſſion, and Autoritie vouchſafed by his Prince, than in his Pompe and Retinue: So a great part of the Dignitie and Glorie of Chriſt, as Mediator, conſiſts in the Commiſſion and Autoritie, which is vouchſafed him by God the Father: and the more the friends of Chriſt, eye and regard this Divine Deſignement, and Appointment of God the Father, the more they elect him for himſelf, and the better friends they make. Yea, by ſuch a clear, ſpiritual, deep, fixed contemplation, and conſideration of Chriſt, under this glorious Conſtitution and Deſignation of God the Father, the friends of Chriſt not only exalt and honor him moſt, but alſo moſt promote their own Intereſt, Grace, Libertie, Dignitie, peace, and Joy, as we have ſhewn in the foregoing Chapter.

p. 183SECT. 2. Chriſt's Aptitude for his Office, proves him to be moſt eligible for himſelf, Joh. 1.14, 16.

2. ANother Mediatorie excellence of Chriſt is his Divine Aptitude, Chriſt's Aptitude and Abilitie.or fitnes for his Office; which is relative to God the Father's Adaptation or qualification. xxQui dat ſacultatem dat, quantum in ſe eſt, quae ad facultatem ſunt neceſſaria, quod in materia moral… intelligendum eſt morali modo. Grotius de Jure Belli l. 3. c. 22. par. 2. This Apti…ude is called by the Grecians, foreign, power, or force, as the former Facultie is called foreign, Autoritie: Hence that civil Axiome, Vis eſt ad cogendum, Poteſt as ad imperandum, Juſtin. Inſtitut.As in Civil Commiſſions, he that gives a Facultie or Autoritie to act, gives alſo, ſo far as he may, an Aptitude, or Abilitie for the execution of that Facultie and Commiſſion. This holds moſt true here: God the Father has given Chriſt, not only a Facultie or Commiſſion, but alſo an Aptitude or Abilitie for the execution of his Commiſſion and Office. This Aptitude or fitnes conſiſts in that Divine plenitude or fulnes of Grace and power, which is loged in Chriſt, as Mediator. ThuszzJoh. 1.14.John 1:14 Joh. 1.14. And the word was made fleſh, and dwelt among us (and we beheld his Glorie, the Glorie of the only begotten of the Father) ful of Grace and truth. We have here a ful account of Chriſt's Qualification and Aptitude as Mediator. (1.) We have here the immediate ſpring p. 184of Chriſt's Divine fulnes; and that is the Word Incarnate, expreſſed in thoſe firſt words, and the Word was made fleſh: The Divine Word, or ſecond perſon in the Trinitie, by an ineffable, inconceivable Hypoſtatick union, eſpouſing the human Nature, is the ſource and ſpring of al that Grace that is loged therein. But (2.) God the Father is alſo brought in as the original head ſpring, and fountain of this Divine Plenitude of Grace loged in Chriſt: for John ſaith: and we beheld his glorie, the glorie of the only begotten of the Father. Though this glorie of Chriſt may poſſibly refer alſo to his eternal generation, as the ſecond perſon in the Trinitie; yet we muſt not exclude, but may ſafely take in his glorie as Mediator, reſulting from his incarnation; in which regard he is oft' called the Son of God, as Heb. 5.5. Thou art my Son, to day have I begotten thee. And that this ſenſe muſt be taken in, is evident, both from what precedes, and what follows: zzIllud notandum voce foreign, quae eadem ſono & ſignificatu eſt cum Hebr. foreign, alludi ad conspicuam Divinae Majeſtatis praeſentiam, quae Chaldaeo Paraphraſtae etiam foreign, unde foreign Grot. in loc.for he ſpeaks here of the Word Incarnate, and of that glorie which reſulted from him as ſuch, and was apprehended by the believing Jews, who had converſation with him; alluding, as it ſeems, to the Divine Shekina, or Gods glorions dwelling in the Temple; which was but a Type of Chriſt's buman Nature. This appears from that notion [dwelt p. 185among us] for foreign ſeems evidently derived from foreign; and ſo it is an alluſion to the viſible preſence of the Divine Majeſtie in the Temple; which the Hebrews cal foreign the Inhabitation: and thence the Evangeliſt addes: and we beheld his glorie. This alſo ſeems exegetick of what precedes; and therefore the Chaldee Paraphraſt is wont to expreſſe the Divine Shekina by foreign, which ſignifies Glorie. So Rom. 9.4. the Ark, which was the viſible ſymbol of God's preſence, and a particular type of Chriſt, is called the Glorie, becauſe God's glorie ſhone there. Farther, that John ſpeaks here of Chriſt's mediatorie generation and glorie, ſeems alſo evident from what follows: ful of grace and truth: That this muſt be underſtood of his Mediatorie Plenitude is evident. (3.) In that it is ſaid, Chriſt is Ful of Grace and Truth, we muſt hereby underſtand al thoſe habitual graces, or gracious habits and Diſpoſitions, which are loged in Chriſt's human Nature; and by Virtue of the Hypoſtatick union, may be ſaid to be infinite in order of Grace, though in order of Being they are finite, and of the ſame kind with our Grace, as theyyI… Chriſto ſuit gratia habitualis, caque ejuſdem ſpecici cum noſtrá; & finita in genere entis, quamvis …ici ſolet infinita in genere gratiae. Petr. Joſeph. Theſ. p. 19. Scholes determine. Hence this plenitude or fulnes, which is aſcribed to Chriſt, is not the fulnes of a veſſel, ſuch as is the fulnes of Angels, and glorified Saints; but it is the fulnes of a fountain, or inexhauſtible Ocean, p. 186which can never be drawen drie: whence it is ſaid,Joh. 1.16.John 1:16 v. 16. and of his fulnes have al we received, and Grace for Grace. Chriſt clothed himſelf with human fleſh and bloud, that ſo he might become an infinite maſſe, and boundleſſe Sea of Viſible, ſpeaking, breathing, weeping, bleeding, living, dying Grace. Al the glorified Saints and Angels are but living monuments, and ever-living Tenants of this Free-Grace: This Grace of Chriſt perfumeth Heaven and Earth. Al that Grace which God doth, or can put forth for the ſalvation of ſinners, is laid up in, and exhibited by Chriſt: He has broad and ſtrong ſhoulders, which can bear to Heaven, the moſt heavie lumps of Hel. There is more force and omnipotence in Chriſt's infirmitie and ſufferings, than in al the ſtrength, and efficacie of men and Angels: There is more life in Chriſt's death, more riches in his povertie, more victorie in his hanging on the Croſſe, than in al the world beſides. Yea, Chriſt's very ſighs, tears, ſweat, ſtripes, thirſt, reproches, and faintings have a ſoverain efficacie in them, for the procuring, and conferring Grace on his Redeemed ones. Thence, we receive of Chriſt's fulnes, Grace for Grace: i. e. look as the child receiveth from his parent limb for limb, member for member; or as the Sons of Adam receive al of his fulnes ſin for ſin, luſt for luſt; ſo Chriſt's regenerated ſons receive of his fulnes, Grace for Grace: There is not any Grace in the heart of Chriſt, but his p. 187members have an Impartment, and Reſſemblance thereof. Now this infinite plenitude of Grace in Chriſt, which renders him ſo glorious, procedes originally from the election of God the Father. For al the Treaſures of Grace are originally loged in the ſoverain good pleaſure, or heart of God the Father, who has elected and ordained Chriſt as mediator; through whom al are to be conveighed to the elect. This ought greatly to be remarqued, or heeded by the friends of Chriſt, that, albeit the Divine eſſence, and ſoverain wil of God be the Original fountain of al Grace, yet he has determined,Al Grace paſſeth through, and from Chriſt, as an infinite Ocean. that not one drop of this Grace ſhal be derived unto ſinners, but through Chriſt as mediator. This is the great myſterie of the Goſpel, the great wonder of Heaven and Earth, that the bleſſed God, who is the fountain of al Grace, ſhould ſo far condeſcend to ſinners, as to aſſume buman Nature, and make it a receptacle and vehicle to conveigh al Grace unto them. And oh! what an infinite plenitude of Grace is there loged in Chriſt? What admirable bloſſomes of Grace, and Glorie doth this moſt beautiful Roſe of Sharon daily ſend forth? How doth every leaf of this Tree of life ſerve for the healing of the Nations. What everliving Springs, Seas, Flouds, and Rivers of Grace have, for almoſt ſixe thouſand years, flowed from this Fountain of life and Grace? Suppoſe the Sun to be multiplied into millions of millions of Suns; and thoſe p. 188filled with infinite meſures of light and heat: yet al theſe would be nothing, in compariſon of thoſe infinite Treaſures of Grace that are in Chriſt. Yea, ſuppoſe al the elect, Angels and Men, to have exiſted from al eternitie, (which is yet impoſſible) and received out of Chriſt' fulnes, Grace for Grace; yet, notwithſtanding ſuch an eternal effluxe or iſſue of Grace, Chriſt would never be exhauſted, or wearie of giving forth Grace: For, as Chriſt can never ceaſe to be Chriſt, ſo he can never ceaſe to be an eternal, infinite, overflowing Ocean of boundleſſe Grace. And, as this Grace of Chriſt is infinite in it ſelf; ſo alſo in the manner of its emanation it is infinitely free, efficacious, and ſoverain. Doth not this Grace oft ſurpriſe the moſt graceleſſe perſons? Did it not transforme Saul, a black-mouthed Blaſphemer, and bloudie Perſecutor, into a St. Paul? How many ugly lumps of Hel, has this ſoverain Grace of Chriſt transformed into a beautiful Heaven? Yea, what is Heaven but an houſe filled with ſtanding Miracles, and living Monuments of this Grace? Should Chriſt ſtrip glorified Saints, of his Jewels and ornaments of Grace, what would remain but poor, naked Nature? ſurely there is as much Grace ſpent in Heaven, as on earth; yea, the more Glorie, the more Grace: Saints in Heaven are as poor and naked, without Chriſt as we. So infinite and eſſential are our obligations to Chriſt.

In ſhort, God the Father having Treaſures p. 189of free-grace by him from al Eternitie, not for himſelf, but for ſinners, he was not content to have them loge, to al eternitie, within his own heart and bowels; but found out this admirable way, (ſo far above Nature) of rich and condeſcendent Love and Grace, for the conveighing of his Grace through his Son incarnate, or God-man; who is as an Ʋniverſal, living Glaſſe, on which al the Beams of Divine Grace immediately ſhine; and from whence they are reflected unto the hearts of ſinners, for the illuminating, animating, and transforming of them, as 2 Cor. 3.18. of which more anon.zzWhether the Grace of Chriſt received any Augmentation? See Janes againſt Hammond. We ſhal not enter on that Schole-Diſpute, Whether this Graee of Chriſt, after its firſt Infuſion into the human Nature, received any intenſion or Augmentation? but content our ſelves with the received commun Perſuaſion (not only of Proteſtants, but alſo of the Popiſh Scholes)aaHaec Gratia Chriſti de lege ordinar a augeri non potuit, abſolutè tamen potuit, St. Joſeph. Theſ. 44. That the Grace of Chriſt, albeit it received gradual extenſion as to freſh objects and Acts, (in which regard Chriſt is ſaid to grow in Grace, &c.) yet it received not any gradual intenſion, or Augmentation, as to the principles or habits thereof; but was, at the firſt moment of the Hypoſtatick Union, perfect, not abſolutely, (for ſo only God is perfect) but ſo far as it was, according to God's Divine ordination, requiſite for the Human Nature to be inveſted with Grace, in order to Chriſt's being a perfect mediator. Thus we have ſhewn how Chriſt, as Mediator, was, by God the Father, made the Receptacle, or Ocean p. 190of al Grace to be conveighed to the Elect; which indeed renders him, ſurpaſſing glorious and eligible for himſelf.

SECT. 3. How al Divine perfections dwel in Chriſt, the Mediator, as in a Temple, Col. 2.9.

BUT yet to penetrate,How the Deitie and Divine Perfections dwel in Chriſt as Mediator? or dive more deeply into this great Evangelick Myſterie, and wonder of Angels and men; we are to conſider, how that, not only the Grace of God, in a Divine plenitude, (according to moral eſtimation infinite) was communicated to the human nature of Chriſt, but alſo the whole Deitie, and al the Divine Attributes, perfections, and excellences of God, by virtue of the Hypoſtatick Ʋnion, dwel therein, which renders Chriſt as Mediator, Infinitely Glorious and deſirable for himſelf.See Am…ſ. Medul. Theol. l. 1. c. 17. For Chriſt, the ſecond Perſon of the Trinitie, although he has but one ſubſiſtence, yet has he a double manner of ſubſiſting; one in the Divine Nature from eternitie; the other in the Human Nature upon his Incarnation; which latter manner of ſubſiſting agrees to the Son of God, by reaſon of the Ʋnion which he has with the Human Nature, aſſumed by, and inſeparably ſubſiſting in the Divine Perſon; yet without any commixtion or confuſion of the Deitie in p. 191Chriſt, with the Humanitie, or of the Humanitie with the Deitie. So Mat. 1.23. Emmanuel, God with us: and Job. 1.14.bbEx hac unione ſequitur perſenalis communicatie proprietatum quae non eſt realic transfuſio, ſed eſt communio vel concurſus ad eaſdem operationes.— Hinc fit quod omnes Actiones & Paſſiones Chriſti referuntuy propriè ad ejus perſonam, tanquam ad terminum corum proprium, Ameſ. Medul. Theol. l. 2. c. 17. Theſ. 21.22. Hence follows a communication of proprieties; ſo that whatſoever belongs to either Nature may be attributed to, and predicated of the Divine Perſon. Thus he who is the eternal ſon of God, is ſaid to be borne in time: he who was the Creator of al the World, becomes a creature: he who was David's Lord, becomes a ſon of David, as Luk. 20.44. which puzled al the Jewiſh Doctors; he who was the immortal Lord, dies on the Croſſe, 1 Cor. 2.8. Al this is ſaid of the Divine perſon, though not of the Divine Nature. And oh! what a wonder of wonders is here, that the Divine and Human Nature, which were at ſuch an infinite diſtance, ſhould be reconciled in Emmanuel, God with us? What? Does the ſame perſon who is God, become man; yea, God and man bypoſtatically united? Is our Emmanuel, as verily God as man; and as verily man as God? Oh! what a great myſterie of Godlines is this, God manifeſted in the fleſh, 1 Tim. 3.16? How much does this our Emmanuel deſerve to be Elected for himſelf?

Hence it is ſaid,Col. 2.9.Col 2:9 Coloſ. 2.9. For in him dwelleth al the fulnes of the Godhead p. 192bodily, foreign, i.e. foreign, Oecumen. in loc. V. T. Deus in Templo Hieroſol. Et ſuper Acca ſoederis in propitiatorio habitabat, ſed tantummodo foreign: at poſtquam venit pleaitudo temporis toto pleaitutudo Deitatis, non foreign, ſed foreign, verè modo eminentiſſimo., & perſonaliter, in Chriſti natura humana inhabitat. Glaſſ. Philolog. S.foreign, i.e. (1.) Really, in oppoſition to al Types and Shadows. The God-head dwelt alſo in the Temple at Jeruſalem, but it was only as in a Type of Chriſt's human, and Myſtick bodie. So v. 17. the Ceremonial rites are called ſhadows of things to come, but the bodie is of Chriſt, i. e. Chriſt is the truth and ſubſtance of al thoſe Ceremonial Types: Thus alſo, Joh. 1.14. ful of Grace and Truth; and Joh. 4.24. in Spirit and in Truth: where truth ſeems to be oppoſed to the ceremonial Shadows and Types. (2.) Bodily, i. e. Eſſentially and Subſtantially, in oppoſition to men, or Angels. Thus the Greek foreign is uſed to ſignifie eſſence, according to the notion of foreign, which is uſed for eſſence, as wel as bodie. 'Tis true, the Deitie dwels eſſentially in every creature, in ſome regard; and graciouſly in the Saints, Chriſt's myſtick bodie, ay but, he dwels in the human bodie of Chriſt in a far more eſſential, ſubſtantial, and glorious manner: the Saints are not Godded, or made eſſentially and ſubſtantially one with God; neither are they eſpouſed, and maried to God, by an hypoſtatick Ʋnion, as the Human Nature of Chriſt is. Whence (3.) By Bodily, we may underſtand perſonally: For ſo frequently, both in ſacred and Profane Authors, Bodie ſignifies a Perſon. Thus foreign, p. 193Rom. 12.1. imports perſons. Then he ſaies, that al the plenitude of the Deitie [dwelleth]. This ſeems to be an alluſion to the Divine Shekinah, or Inhabitation of the Deitie, before mentioned, Joh. 1.14. Look as God once had a viſible, glorious reſidence in the Holy of Holies, as in a Type of Chriſt's human nature, ſo he now dwelleth in the Antitype, really, eſſentially, and perſonally: For, al the fulnes of the Deitie dwelleth in Chriſt's human Nature, not only eſſentially, but alſo perſonally, by virtue of the Hypoſtatick Ʋnion. And oh! what a glorious and admirable Myſterie is this, that Human Nature ſhould be extended, and elevated to ſuch a raiſed capacitie, and glorious dignitie, as to be, by an Hypoſtatick, perſonal union, eſpouſed to the Son of God, and ſo become a Temple, wherein al the plenitude of the Deitie dwels really, eſſentially, and perſonally? What? doth the fulnes of the Deitie ſo far condeſcend, as to come down, and dwel bodily, or perſonally, in Human Nature? Is it poſſible that there ſhould be ſuch a Name, and Thing as Godman? Oh! what an ineffable, incomprehenſible, unparalled Name, and Thing is this? What a glorious miracle, what an aſtoniſhing wonder is Emmanuel, God with us, Mat. 1.23.Matt 1:23Mat. 1.23? Who can declare his generation? May not we conclude, with Auguſtin, that our Emmanuel was the Angel, that ſaid unto Manoah, Judg. 13.18. Why askeſt thou after my name, ſeing it is ſecret? or admirable, monderful. Is not every letter, yea tittle, of p. 194this name Emmanuel, God with us, or God dwelling bodily in Human Nature, beyond al meſure, wonderful? Oh! what infinite wonders of condeſcendent love, what tranſcendent riches of Free-Grace, are wrapt up in this one Name Emmanuel? How could poor mortals, yea ſinners, whoſe eyes are ſo weak and dim, have ever hoped to behold the dazling luſtre, and ſhining glories of the Infinite Deitie, had he not thus vouchſafed to come down, and dwel bodilie in human Nature? Are our bodily eyes ſo dim and weak, as that they cannot, in a direct line, behold the Sun in its Noon-day Glorie, and brightnes, but muſt wait for ſome reflexe Image in a Baſon of water, or ſome ſuch glaſſe? how impoſſible then is it, for a created underſtanding, ſo much enfeebled by ſinful diſtillations, and humors, to contemplate the glorious, and dazling Deitie, ſhould he not reflect the beams, and luſtre of his ſhining Majeſtie, on the Glaſſe of Emmanuel's human Nature? Does not al this render Chriſt, God-man, infinitely eligible for himſelf; ſeing al the fulnes of the Godhead dwels in him bodily, really, eſſentially, perſonally? Surely, if al the beams of the Father's love, Grace, and Glorie centre in the human Nature of Chriſt, and are from him reflected on his friends, wel may they elect him for himſelf: deſervedly is he the object of their contemplation, admiration, adoration, and Fruition to al Eternitie. O! how ſhould the friends of Chriſt ſtudie, gaze p. 195on, and raviſh their hearts with ſo amiable, and glorious a friend, in whom dwels al the fulnes of the God-head bodily? What an excellent, curious, rare piece of work is this human Nature of Chriſt, formed and framed by the Spirit of God, Luk. 1.35?iiGive me leave to think, that there was more of God in the human Nature of Chriſt, as Nature is a veſſel coming out of the Porters houſe, than ever was in Adam created according to Gods Image. Rutherfurd's Chriſt's Dying, &c. p. 5. How far does it out-ſhine the Nature of Adam, even in his Innocent ſtate? What a noble Fabrick is the human bodie of Chriſt, which was framed, and ſanctified by the overſhadowing power of the moſt High? Of what a glorious make is Chriſt's human ſoul, which was ſo curiouſly framed, adorned, and beautified with ſuch an infinite maſſe of pure Grace? In ſum; what a glorious Temple muſt Chriſt's Human Nature needs be, wherein the plenitude of the Deitie dwels bodily?

p. 196SECT. 4. The Explication of Heb. 1.3. Who being the brightnes of his Glorie, and expreſſe Image of his Perſon, &c.

WE find another excellent Character of Chriſt's Mediatorie perfection, Heb. 1.3. Who Being the Brightnes.Heb 1:3as relative to God the Father, in Heb. 1.3. Who being the brightnes of his Glorie, and expreſſe Image of his Perſon, &c. Oh! what an admirable Deſcription is here? how weighty, and wonderful is every word hereof? (1.) Who being the Brightnes: foreign,kkforeign, Effulgentiae, relutentia. Greg. foreign, fulgidus, lucidus. Heſych. the Effulgence, Splendor, Luſtre or ſhining brightnes. Some take it to be a figurative terme, borrowed from luminous, or lightſome bodies, which continually caſt forth their rayes, thereby to ſignifie, that the Son of God, procedes from the Eſſence of the Father, and is inſeparably the ſame with him, dwelling in his inacceſſible Glorie, and manifeſting the ſame to the World. The word, in its primary notation, ſignifies the ſplendor, or bright luſtre of the Sun, in its Noon-tide Glorie, either direct, or reflexe, as it appears in a clear glaſſe. Hence the Verb, whence it is immediately p. 197derived, ſignifiesllforeign, Naz. in Orat. de Paſch. foreign accipitur etiam pro Die, ut apud Nicand. in Ther. See more Hen. Steph… in foreign. foreign, Refulgentia; quomodo radius à ſole resplendet: unde non nulli deradiationem vertunt. …ſtius in locum. the Sun's irradiating, and illuminating the World; and the original root is ſometimes uſed, to ſignifie the ſplendor of the Sun, as it cauſeth Day. A learned Critick makes foreign here, to ſignifie the reflexion of the Divine Majeſtie, ſuch as is the parelius, or reflexe Image of the Sun, on an oppoſite Cloud. Chriſt is indeed a Divine parelius of God, 'The Father (ſaith Rutherford on this Text) is as it were al Sun, and al pearle; the Son Chriſt is the ſubſtantial rayes, light-ſhining, the eternal, and eſſential irradiation of this Sun of Glorie. The Sun's Glorie is manifeſted to the World, in the light and beams that it ſends out to the Word; and if the Sun ſhould keep its beams and light within its bodie, we ſhould ſee nothing of the Sun's Beautie and glorie. No man, no Angel, could ſee any thing of God, if God had not had a con-ſubſtantial Son, begotten of himſelf, by an eternal generation; but Chriſt is the beams, and Splendor, the conſubſtantial ſhining of God; and as God incarnate, he reveles the excellence, Glorie, and Beautie of God:' Thus he. This foreign, Splendor, or Brightnes of this Glorie, may come under a double conſideration: (1.) It may be conſidered in regard of the Father, whence, by an ineffable p. 198Generation, it eternally ſhone as light from light: ſo much the force of the prepoſition here affixed doth indicate: And look as the ſplendor of the Sun, alwayes attends the Sun, and cannot be plucked from it: So Chriſt, the ſhining ſplendor of God the Father, is co-eternal to him, and cannot be ſeparated from him. (2.) A ſecond conſideration of this ſhining ſplendor is in regard of men, and the manifeſtation which the Father gives thereof by his Son. Chriſt, the Splendor of his Father's Glorie, was ſent by him into this world, to become incarnate, that ſo, in and by his human Nature, as an inſtrument, he might illuminate, vivificate, and transforme the Elect into the glorious Image of God. Thus Chriſt is the ſplendor, or ſhining luſtre of his Father's Glorie. God the Father is in himſelf a light inacceſſible, and ful of Glorie, 1 Tim. 6.16. dwelling in the light, which no man can approche unto, whom no man hath ſeen, nor can ſee: i. e. God is in himſelf inviſible, too bright, and dazling and object for the ſinners poor weak eye, to gaze on. Ay but now in Chriſt, who is the ſplendor, or ſhining brightnes of the Father's Glorie, the Inviſible God becomes viſible to an eye of faith here, and to a glorified eye in Heaven. As the Sun, take it in its noon-day glorie, Objectum nimis excellens laedit ſenſorium.if you ſtand gazing on its ſhining luſtre and brightnes, in a direct viſion, you'l ſoon find it too bright, and dazling on object for your weak eye: but p. 199when there is a reflexe image of its luſtre, and ſhining brightnes on a watery cloud, which they cal parelius, and ſeems another Sun, (more agreable to our weak eye, than the Sun it ſelf) then you may ſtand gazing on that ſecond Sun, or the reflexe luſtre, and brightnes of the Sun, as long as you pleaſe, without damage to your eyes:mmDeus ipſe procul abſconditus lateret, niſi nos irradiaret fulgor Chriſti: in hunc finem quicquid habet Pater apud unigenitum depoſait, ut in c… patefaceret; ut ipſa bonorum communicatione exprim ret veram Gloriae ſuae imaginem, Calv. Inſtit. fol. 106. juſt ſo it is here; the Divine Eſſence or Deitie, conſidered in its ſelf, is too dazling and glorious an object for poor mortals to contemplate: ſhould he ſhine in his ful brightnes, with immediate, direct beams, on the Glaſſe of our weak underſtandings, alas! how ſoon ſhould we be ſcorched and ſhrieveld to nothing? how would our minds be quite ſwallowed up? Ay but now this Divine ſplendor, and ſhining luſtre of the Father's glorie being reflected from the glaſſe of Chriſt's human Nature, ſo it becomes very viſible, and agreable to a ſanctified eye of faith. Oh! what a glorious bleſſed Parelius, or image of God the Father's Shining brightnes, and glorie, is Chriſt? What a beautiful, pleaſing glaſſe is he, from whom al the bright beams, and ſhining luſtre of God the Father's Glorie, is, by means of the Goſpel, (which is a ſecond Glaſſe) reflected to the Glaſſe of our ununderſtandings? what a ſweet, and glorious contemplation is here for the friends of p. 200Chriſt? how ſhould they ſtand, with open faces, alwaies, by a fixed eye of faith, gazing on the bright Shine, or ſhining brightnes of the Divine Glorie, reflected from Chriſt, (that Parelius, or original Glaſſe) in and by the Goſpel-glaſſe, to the living glaſſe of their renewed underſtandings, as 2 Cor. 3.18? The Divine Eſſence, though he be in himſelf, and to the Glaſſe of his own underſtanding, al light, and therefore is called in Scripture the fountain of light; yet, in regard of poor mortals, he is a light inacceſſible, and therefore he is deſcribed,Pſal. 18.9, 11.Ps 18:9Ps 18:11 Pſal. 18.9. with darknes under his feet; and v. 11. He made darknes his ſecret place, &c. to denote, that albeit he were al light in himſelf, yet, as to fallen, ſinful man, he is al darknes, or altogether unintelligible, out of Chriſt.nnChriſt is the ſhining brightnes of the Glorie of his Father: i. e. the perſon in the Deitie, by whom only the eternal wiſdome of God could impreſſe his Majeſtie upon any Creature: neither was it ever poſſible that any Creature ſhould ſhew forth the goodnes of God, but only by the perſon of the Son. Deering on Heb. 1.10.Heb 1:10 The Deitie indeed is ſo deep a myſterie, and ſo greatly remote form finful fleſh and blood, as that, had he not vouchſafed to depoſite the luſtre of his glorie, in the only begotten Son Emmanuel, and through the veil of his fleſh, to beam forth ſome rayes of his glorie, on poor ſinful us; Who could ever hope to have the leaſt glimpſe of this ſhining brightnes? 'Tis this day-ſtar that muſt ariſe and conduct benighted ſinners, thoſe who loge in the Region of darknes, unto the ſight, and fruition of the Father of Lights. So p. 201Joh. 14.7. If you had known we, Joh. 14.7, 8, 9.John 14:7John 14:8John 14:9you ſhould have known the Father likewiſe: and from henceforth ye know him, and have ſeen him: i. e. in Me, who am the brightnes of his Glorie. ooforeign non ſolum radios ſignifitat, ſed & emanationem ac proceſſionem, ut interim proprietas filii, qui à patre procedit ac gignit, infinuet. Oecolamp. in Heb. 1.3.Heb 1:3The Father, who is in himſelf inviſible, and inacceſſible, becomes acceſſible, and viſible to Faith. Philip ignorantly demands, v. 8. Lord, ſhew us the Father, and it ſufficeth us. Our Lord replies, with a rebuke, v. 9. Have I been ſo long time with you, and yet knoweſt thou not me, &c? As if he had ſaid: Why, this ſeems ſtrange, and a ſymtome of great ignorance, that I ſhould have been ſo long with you, and yet al this while thou haſt not known the Father. Surely, if thou hadſt known me, thou hadſt known the Father alſo: for he that hath ſeen me, hath ſeen the Father; the brightnes of whoſe Glorie ſhines in me. Thus we ſee how Chriſt is the fulgor, ſplendor, and luſtre or ſhining brightnes of God the Father.

(2.) Let us a little examine the following notion [Glorie] Chriſt, as God-man, foreign, of his Glorie.is not only the Brightnes of God the Father, but the Brightnes of his Glorie. Glorie imports theſe ſeverals: (1.) A ſuperlative Excellence: See Sibs on 2 Cor. 3.18.2 Cor 3:18For nothing is glorious but what is, in ſome high degree, excellent: (2.) A bright manifeſtation, or ſhining evidence: ppforeign verò plerumque abundans & copioſa lux eſt, in qua divinitas apparuit vel etiam Auguſtius quid. Oecolamp, in Heb. 1.3.Heb 1:3For nothing p. 202is glorious, as to us, (though it be excellent) unleſſe it be manifeſted to be ſuch: hence the ſhining light of the Sun, is ſaid to be glorious, becauſe it brings with it the glorie of the Sun, and manifeſts the ſame, by darting forth its rayes, which run into our eyes. (3.) Glorie is ſo victorious, and convictive, as that, uſually, it has a commun vogue, and approbation of others; or elſe it loſeth the end of its manifeſtation. Thus the glorious beams, and ſhines of the Sun are univerſally approved by al that have eyes to ſee it: whence other things and Perſons, that pretend to glorie, borrow their Titles of honor from the glorious light of the Sun; ſonnAuguſtus comes from foreign, the luſtre of the Sun; as Illuſtris from luſtro, and this from lux, or luceo, I ſhine. Auguſtus, illuſtris, clarus, &c. Now al theſe Attributes of Glorie are, in the higheſt degree, applicable to the Glorie of God; which is the ſplendor, luſtre, or ſhine of al God's tranſcendent Attributes, and excellences, and ſo carries with it the moſt ſuperlative excellence, the moſt convictive evidence, and the moſt victorious approbation, of al ſuch as have a ſanctified, renewed eye to behold it. Such is the Glorie of God, whereof Chriſt, as God-man, is ſaid to be the ſhining brightnes. The ſeveral Theatres of God's Glorie.'Tis true, the Glorie of God has many Theatre and Stages, whereon it acts, and diſplayeth it ſelf: there is much of the Glorie of God's Wiſdome, Power, and Goodnes ſhines on the Theatre of the viſible World, as Rom. 1.20. But there is more p. 203of his Glorie diſcovers it ſelf on the Theatre of the Goſpel, and Goſpel-Ordinances: Here ſhines the glorie of his Grace, and its ſoul-pleaſing diſcoveries: but yet there is a greater impreſſe, and manifeſtation of God's Glorie on the Theatre of the New Creature, or renewed ſoul; ooIf a man look on the Creatures he ſees there God's Veſtigia or footſteps of power, &c. If on the Saints and Angels, God's Image of holines; if on Chriſt, there God himſelf, 2 Cor. 4.4, 5, 6. She herd, Parable of the Virgins. fol. 76.2 Cor 4:42 Cor 4:52 Cor 4:6Where ſhines the Divine Nature, or Image of God: and yet farther, there is an higher manifeſtation of the Divine Glorie, on the Theatre, of the Celeſtial World, of Glorified Saints and Angels; where ſhines Grace triumphant, and victorious, in noon-day glorie, without the leaſt ſpot; where alſo thoſe glorified ſpirits are clothed with their beſt robes, of immediate, direct, intuitive Viſion of the Bleſſed Deitie, as he is, face to face. But yet al theſe ſeveral aſcents, and raiſures of created Glorie, come infinitely ſhort of that ſhining Brightnes of the Father's Glorie, which manifeſts it ſelf on the Theatre of our Emmanuel, the only begotten Son of God. But I ſhal wind up this part of Chriſt's character, with that excellent Annotation of Judicious Deering, on theſe words, Heb. 1.3. Who being the Brightnes of his Glory. 'This Title is abſolutely given him as eſſential to the Son of God, not only before us, but before his Father alſo; that as al the Properties of the God-head have their Being in the perſon of the Father; ſo the brightnes, and p. 204beautie of them, is in the perſon of the Son; and ſo this name was proper to him before the world was made; noting, that eternally he was of the Father, ſo John 1.1. Touching us, he is called the brightnes of his Father's Glorie, many waies, as (1.) Becauſe in our Nature he ſhewed forth the lively countenance of his Father, in al fulnes of Grace and truth, Joh. 1.14. and (2.) Becauſe in the power of his Word, he wrought mightily in al creatures, Joh. 5.30. (3.) And again St. Paul calleth him, 2 Cor. 3.18. the Image (which is the ſhining brightnes) of God, in reſpect of the clear manifeſtation of the Goſpel, in which he hath ſet out ſo glorious a light of the power of God to ſave ſinners. So he is to us the Brightnes of glorie, becauſe many waies he ſhewed forth the Glorie of God his Father unto us, as Joh. 1.18.' Thus he. How the brightnes of al God's glorious Attributes, ſhine in Chriſt as Emmanuel, we ſhal, God willing, ſhew in what follows, on 2 Cor. 4.6. Now, doth nor this effulgence, ſplendor, luſtre or Brightnes of the Father's Glorie, which ſhines in Chriſt, render him infinitely eligible for himſelf? How much doth this ſubſtantial reflection of the Father's brightnes, and glorie tranſcend thoſe accidental reflections of the Father's Glorie in glorified Saints and Angels? See Dr. Owen, his Explication of this Text.

p. 205(3.) We come now to the latter part of Chriſts Character,Heb. 1.3. Expreſſe Image.Heb 1:3 Heb. 1.3. and expreſſe Image of his perſon, ppforeign, nota impreſſa, vel inſculpta, aut inſeripta: unde foreign, idem quod foreign, apud Ariſt. pol. l. 1. c. 6. Inde de notis Literarum tabellae Inſcriptis. Item figura, effiries, Imago. Item, Deſcriptio, qua deſcribitur aliqua res veluti ex no…a ei impreſſa à caeteris rebus eam diſlinguendo. Cicero in Top. Vide Hen. Steph. Theſaur. Graec. foreign] alia comparatio à ſi…illo annuli rujus forma cerae imprimitur, Grotius in l.foreign, Character: which, in its firſt notation, imports a note impreſſed, inſcribed, or engraven. Thence 'tis uſed to ſignifie the ſtampes, or impreſſes of Letters on Tables, or of a Seal on Waxe: Whence alſo it ſignifies an Effigies, Figure, or Image. Hence laſtly, it is ſome times taken for a Deſcription, whereby a thing is deſcribed, as it were by a note, or marque impreſt on it; which diſtinguiſheth it from al things elſe. In al theſe regards, Chriſt, as God-man, may be ſaid to be the character of his Father's Perſon. (1.) Are not al the letters, yea, every title of God the Father's eſſential perfections inſcribed, and engraven in moſt glorious, and legible characters, on our Emmanuel? (2.) Is not Chriſt, the only begotten Son of God, the ſubſtantial Type, Stamp, or Impreſſe of God the Father's Perſonal, and Eſſential Glorie? (3.) Yea, is not Chriſt, as God-man, the eſſential Effigies, Figure, and Image of God the Father? And, (4.) Is not Chriſt alſo the Divine Word, or an eſſential Deſcription of God the Father, whereby he is infinitely diſtinguiſhed from al things elſe? Some,Glaſſius Rhet. Sacr. by Character here p. 206(which comes from foreign, to engrave) underſtand, not ſo much the Image of the Seal impreſſed on the Waxe, as the Seal it ſelf; inſomuch as the Father has ſtamped his whole Eſſence, and Majeſtie moſt intimately on his Son, eternally begotten of himſelf; in whom his ſubſtantial Image ſhines. Which Explication is conceived to agree beſt with this Myſterie, its fruit and effcacie; namely, as it expounds the ſecret of Chriſt's eternal generation. Farther, this notion expreſſeth God the Father's affection towards Chriſt: for the ſeal is preſerved among our choiceſt Jewels; ſuch as we affect and value moſt: thus the Father's moſt fervent love terminates on his only begotten Son, his ſubſtantial Seal, or Image, as Haggai 2.23. and wil make thee as a Signet, wherein he is a Type of Chriſt. Laſtly, this Idea of a Character, or Seal, as applied to Chriſt, imports the whole Oeconomie of his mediatorie office: the Seal impreſſed on the Waxe leaves an Image; and moreover gives an obſignation, and aſſurance of what is conveighed thereby: Chriſt is that ſignatorie Ring, or celeſtial Seal, who hath, and that from eternitie, the moſt expreſſe Image of his Fathers Glorie, and Majeſtie impreſſed on him, and thence being ſent into the World, as the Prince of Salvation, he aſſures life to al the Elect. The Pagan Orator tels us,qqforeign, Demeſthenes. That the Character, or deſcriptive Image, of the ſoul is ſeen in …s words; and is not p. 207Chriſt, the Subſtantial, Eſſential, and Divine Word, a perfect Idea, or expreſſe character of the Father's Perſon, wherein his Eſſential Glorie, otherwiſe inviſible, becomes viſible to an eye of faith? Again, when Chriſt is ſaid to be the Character or expreſſe Image, hereby is alſo denoted the permanence and ſubſiſtence of the Deitie in Chriſt: he is not a ſuperficial, tranſient Image, but an expreſſe, lively, ſubſiſtant, and eſſential character, or Idea of the Father's perſon; as a Child that bears the Image of his Father, and partakes of the ſame nature with him. In that he cals Chriſtrrforeign: i. e. Expreſſa effigies, vel inſculpta figura: In ſpeculo quidem apparet Imago hominis, fed non character: unde character plus eſt quam Imago, quae in Gera vel alia quapiam re eſt; nam character eſt Ima o perman…s. Oecolampad. in Heb. 1.3. Character praeter figuram requirit ut ſit expreſſus ad Archetypum, & adaequatus eſſentialiter, & ut poſſit foreign, i. e. rebus adis ſ… ris im rimere ſuam Imaginem. Sic caim vo…at inſcuſptam formam ut ab omni adumbrata vel inani Imagine diſtinguat.Heb 1:3 the Character, it is much more emphatick, than if he had ſaid, an Image: For there appears in a Glaſſe the Image of a thing, but not the character; which denotes a true, ſolid, lively forme, or expreſſe Image, exactly repreſenting the Archetype, as the character of the Seal impreſſed on Waxe. So that character here imports, that Chriſt is a moſt perfect, adequate, abſolute, eſſential, and expreſſe Image of God; ſuch as gives a moſt certain and evident repreſentation of his Father, anſwerable to Phil. 2.6. where he is ſaid to be in the Forme of God. which implies more than a figure, or bare Image; namely, p. 208an eſſential character. 'Tis true, there are ſomeffHe is the engraven forme of the perſon of the Father: noting hereby the Unitie of ſubſtance, as in whom the Fulnes of the Godhead dwels bodily, Col. 1.9. Even as Paul cals him, the Image of God, diſtinguiſhing him by this name from al ſhadows, Heb. 10.1. Deering on Heb. 1.3.Col 1:9Heb 10:1Heb 1:3 ſtampes, impreſſes, or dark characters of God on the Viſible, ſenſible World: There was alſo a more legible and fair character, or Image of God on Adam's ſoul in Innocence: There is yet a more noble character, or Impreſſe of the Divine Glorie on Glorified Saints, and Angels: but yet al theſe characters are infinitely ſhort of our Emmanuel, as he is the ſubſtantial character, or expreſſe Image of his Father's Perſon; which notes, not only an unitie in Qualitie, but in Subſtance; not only ſimilitude, but alſo Indentitie, or ſamenes in eſſence; as alſo Paritie and Equalitie in Glorie. Thus Chriſt is the Character of his Father's perſon; which alſo renders him infinitely eligible for himſelf. But how Chriſt is the Image of his Father's Perſon, wil farther appear in what follows on 2 Cor. 4.4, 6.

p. 209SECT. 5. The Explication of 2 Cor. 4.6, 4.

WE find another great Character of Chriſt,2 Cor. 4.6. In the Face of Jeſus.2 Cor 4:6 as he is the expreſſe Image of his Father's Glorie, 2 Cor. 4.6. For God, who commanded the light to ſhine out of darknes, hath ſhined in our hearts, to give the light of the knowlege of the Glorie of God, in the face of Jeſus Chriſt. Here are ſeveral gradations, which render the whole, but eſpecially Chriſt, the center of the whole, very beautiful, and glorious. (1.) He ſaies, that God, who commanded the light to ſhine out of darknes, hath ſhined in our hearts. Paul here counts al his notional knowlege before Converſion, but darknes; yea, ſuch thick darknes as was upon the face of the Chaos, before God Created light, Gen. 1.2. So that nothing but the creative power of God, could bring ſaving light out of his confuſed, phariſaick darknes. 'Tis true, he had head-knowlege before: ay but now, ſaies he, God has ſhined in our hearts, and made them a living Glaſſe: for what? Why, (2.) To give the knowlege of God. Yea, (3.) The light, [i. e. the clear, and evident manifeſtation] p. 210of the knowlege of God. The face of Chriſt What?But how is this poſſible? Surely no way but, (4.) In the face of Jeſus Chriſt. ffPer Angelum faciei Jehorae, Eſa. 63.9. Filius Dei intelligitur, dictus faciei ipſius Angelus, quia eſt ille, qui viſibili specie columnae ſ…il nubis, & ignis Iſraelitas in deſerto duxit, & ſaciem Dei quaſt consp…ci…a… populo f…it: id…quod Jehovae ipſi ad cribitur, Exod. 14.24. Alii appellationem hanc illi dafam eſſe volunt, quod, foreign, Col. 1.15. Glaſſ. Rhetor. ſ.Isa 63:9Exod 14:24Col 1:15The Face is the moſt celeſtial, beautiful, majeſtick, lovely, and viſible part in a man's bodie; wherein the inviſible Characters, and Diſpoſitions of the ſoul are oft very viſible: if there be any goodlines, or excellence in the creature, it uſually appears very far in the face. By face here we may underſtand the whole Forme of Chriſt as Mediator. ttforeign, Hebraeis, id omne ſignificat quod ſenſibus exterioribus perci itar, Giot. in l.So foreign anſwers to the Hebr. foreign, which ſignifies al that, which is obvious to externe ſenſe; and in general, the whole perſon. Whence the Face of a man is frequently in the Scripture-Phraſiologie, put for his whole perſon: ſo, to accept the Perſon, is in the Original, to accept the face, Luk. 20.21. as elſewhere, becauſe the excellences of the perſon ſhine moſt in the face. Much of the Majeſtie, Glorie, beautie, and lovelines of a man ſhines in his face. Thus Chriſt is the face of God. Oh! What an infinite Majeſtie, beautie, and Glorie doth there ſhine in Chriſt? How lovely, amiable, ſweet, and heart-raviſhing are the manifeſtations of God in Chriſt? Alas! what is there to be ſeen of God, but what ſhines in Chriſt? Is not al God, and whole God manifeſt p. 211in the face of Chriſt? May we expect the leaſt mediatorie manifeſtation of the Divine Love, Grace, and MercieMercy, but in the Son? Is there not a confluence of al the lovely qualities, al the drawing Attributes, al the raviſhing Beauties of the Deitie in Chriſt? And doth not the contemplation of theſe glorious perfections, which ſhine in the face of Chriſt, draw life out of Death; beautie out of deformitie; ſtrength out of infirmitie; order out of confuſion; happines out of miſerie; yea, Heaven out of Hel? Thus in the face of Chriſt, the Majeſtie, Beautie, Amenitie, Amiablenes; Grace, with the other Divine Characters, and Inviſible Glories of God the Father, become viſible, and intelligible to the renewed mind. It's confeſt, there is much of the glorious light, or knowlege of God, ſhines in the Face of the creatures; and more in the Face of the Ceremonial, and Moral Law; and yet more in the Face of the Goſpel, and Goſpel-ordinances; and yet more in the Faces of Believers, and glorified Saints. But alas! What are al theſe Faces, if compared with the glorious, lovely face of our Emmanuel, but mere deformities, yea nothing? Oh! What a beautiful glorious face has this Son of God, who can with one glance thereof, make al in Heaven, and Earth to ſmile? yea, raviſh and overcome the hearts of his worſt enemies? Oh! What an heart-charming, and victorious Beautie muſt there be in his face, where al the raviſhing glories, and excellences p. 212of the God-head center?ttHammond on this place: and Beza: Alludit perſet…ò ad Moſis taciem illam non anertam (ut clara eſſet D…i Imago, c 3.13.) ſed operram. Beza in l. Some wil have this Phraſe, [The face of Jeſus Chriſt] to refer to the Storie of Moſes, deſirous to ſee the Glorie of God, Exod. 33.18, &c. with which ſight, Moſes's face was irradiated, and became glorious; yea, ſo glorious, that the purblind Iſraelites could not contemplate the ſame: ay but now the face of Jeſus Chriſt has another-gets irradiation, than Moſes's had; al the eſſential, and ſubſtantial rayes of the Father's Glorie, ſhine in this lovely face. 2 Cor. 4.4. Image of God.2 Cor 4:4Hence v. 4. He is called the Image of God. uuforeign ocant Graec…, non quanvie picturam, ſed quae ſit vivi inſtar, Unde Iconic…pictores, quos v…l…o voramus qui peignent au vif. Beza.The Excellence of a thing is ſeen in its Image, or picture, if wel drawn: (1.) Chriſt is the eſſential, ſubſtantial, and moſt lively Image of God the Father: in his face, as God-man, ſhines al the glorious Attributes of God: as you have oft in the Child's face, a living Image, or Reſſemblance of the Parent. It's true, there are ſome veſtigia, or foot-ſteps of God in the ſenſible World; ay, but the Image of God is not there:wwImago eſt Repraeſentatio cauſae quantum ad ſimilitnainem formae, non ſolum cauſalitatis, quod pertinet ad Veſtigium, Aquin. Summ. Veſtigia, or foot-ſteps have only ſome Impreſſes, or notices of cauſalitie; but an Image is a Repreſentation of a cauſe, according to the ſimilitude of his forme, and not only of his cauſalitie. Again, Adam had, and the Saints here have, p. 213though imperfectly (as the Saints in Heaven perfectly have) the Image of God ſhining on them: ay but, al this is but a created, Accidental Image, or a ſimilitude in Qualitie, or the accidental forme of Grace:xxforeign accip…tur etiam pro ipſa eſſentiali ſimilitudine. Beza, in Heb. 10.1Heb 10:1 it is Chriſt alone that is the increated, ſubſtantial Image, of the Father's Glorie: he is clothed with the ſpecifiek forme (if we may ſo ſpeak in the Scholes Dialect) or with, not only a ſimilitude, but Ʋnitie of the Divine Eſſence: his Likenes to God the Father conſiſts, not in an Accidental, imperfect, but in a ſubſtantial and perfect Ʋnitie, or Identitie of Eſſence. Thus Chriſt is the eſſential Image of God, as the plenitude of the Deitie dwels in him perſonally, and eſſentially. (2.) Chriſt may be ſtiled the Image of God, in regard ofyyforeign i. e. in quo ſci…ſum perspicuè conſpiciendum praebet Deus, nec allo quàm officii ipſius reſpectu foreign] aliqui libri addunt foreign, ut indicetur Deam alio juin incomprehenſib…lem in Chriſto tamen conſpici. Beza, in l. manifeſtation; as the Glorie of the inviſible God, becomes in, and by Chriſt viſible to an eye of faith: wherefore ſome copies adde here to God, foreign, inviſible: i. e. God, who is in his own nature inviſible, or incomprehenſible, doth in Chriſt, his eſſential Image, become viſible to the believing world. So it anſwers to Col. 1.15. where Chriſt is called the Image of the inviſible God: Namely, becauſe, as the ſpecies, forme, and figure of a man is known by his Image: ſo in, and by Chriſt, the wiſdome, power, merciemercy, and Grace, with al the other Attributes of God, are made manifeſt. Hence the Hebrews cal their Meſſias, foreign, the Image of God.

p. 214SECT. 6. Chriſt an Eſſential Glaſſe, wherin al the Glorie of the Deitie ſhines, and from which it is reflected on the Believing World, 2 Cor. 3.18. With the Explication.

THE like excellent Character of Chriſt we have,2 Cor. 3.18. In a Glaſſe.2 Cor 3:18 2 Cor. 3.18. But we al with open face, beholding as in a Glaſſe the Glorie of the Lord, are changed into the ſame Image, &c. We have here a parallel Antitheſis betwixt the Grace of the Goſpel, and the Law. Under the Law the Grace of God was veiled, and wrapped up in Types and Shadows, which were but a dark adumbration; but under the Goſpel, the Glorious Grace of God ſhines as in a Glaſſe. A Glaſſe,ttSperuium, praeter Intem & colorem, etiam expreſſam imaginem reflectit. Keck. Optic. beſides light and color, reflects the expreſſe Image of its object.uuImago in Specuio eſt forma speculi. Eſtius in l. Yea, the Image in a glaſſe is the very forme of the Glaſſe: and therefore the word here uſed, ſignifies to contemplate his forme in a glaſſe. wwforeign, Vocat ſpeculum Apoſtolus filium Dei in carne manifeſtatum. qui nobis in ipſius Evangelio spectandus proponiter, & Moſi velato opponitur. Beza in locum.The Son of God incarnate is the orignal glaſſe, wherein al the Glorie of God, is to be contemplated by believers, and that with open face; in oppoſition to Moſes's covered face. By the glorie of God, p. 215we are to underſtand al the glorious Attributes of God, as his Wiſdome, Goodnes, Grace, Holines, Juſtice, MercieMercy, &c. Which are al to be ſeen in Chriſt, as a man's face is ſeen in a Glaſſe. The bleſſed Deitie has (as we may ſpeak) depoſited al his glorious rayes, or Attributes in Chriſt, that Eſſential glaſſe: His wiſdome, merciemercy, juſtice, &c. is no where ſo viſible as here: There is no ſaving ray of Glorie darted from the Creator to the Creature, but what is reflected from this Divine Glaſſe. Albeit the Eſſential Attributes of God are in al the three perſons of the Trinitie, yet the Mediatorie irradiation of theſe Attributes, is only in the Son, in whom they al meet, as in an Ʋniverſal, Eſſential Glaſſe. There are varietie of Glaſſes, wherein the Glorie of God ſhines: Some rayes of his glorious wiſdome, power, and goodnes, ſhine in the Glaſſe of the Creatures: ſome beams of his holines, and puritie ſhine in the Glaſſe of the Moral Law: the Glorie of his Grace is ſeen in the Glaſſe of the Goſpel, and Evangelick Adminiſtrations: Yea, Hel it ſelf is a glaſſe, wherein ſhines the Glorie of God's Juſtice, as in Heaven, and Believers, the glorie of his merciemercy, and grace. But al theſe are but created, partial, and dim glaſſes, in compariſon of Chriſt, who is an increated, univerſal, and moſt bright Miroir, or Glaſſe of the Father's Glorie. We may ſuppoſe, for illuſtration ſake, an univerſal, living, tranſforming Glaſſe, ſuch in which al the beams p. 216of the Sun, that ever were, or ſhal be, or poſſibly may be, are contacted; whence, ſhining upon the world, it ſhould, by its Viviſick transformative Efficacie, not only conveigh the glorie of the Sun, but change dead Creatures into ſo many glorious, living Suns; ſurely this would be a very glorious Glaſſe:How the believing foul is transformed into the glorious Image of God ſhining in Chriſt. Such an Ʋniverſal, living, transformative glaſſe is Chriſt: al the beams of the glorious Deitie are contracted in him: neither ever did, or ſhal, or may there any one ſoul-ſaving ray of the Diving glorie ſhine upon the dark, ſinful world, but what is reflected from this glorious glaſſe: Yea, ſuch is its vivifick, transformative efficacie, as that thoſe, who by a ſanctified eye of faith, behold the glorie of God therein, are tranſformed into the ſame Image, &c. Jeſus Chriſt, God-man, having al the glorious Ideas of God's Image, and Grace, ſhining in him, as in a Glaſſe, he reflects the ſame, in and by the glaſſe of the Goſpel, on the hearts of Believers; who by faith contemplating the ſame, are, by the efficacious working of the Spirit of grace, transformed into the ſame glorious Image, even from Glorie to Glorie, i. e. from one degree of glorious Grace unto another. Thus the believing ſoul, by faith contemplating the wiſdome, meeknes, patience, kindnes, juſtice, (&c.) of God, ſhining in Chriſt, is, by the effectual concurrence of the Spirit of Chriſt, transformed into a wiſe, meek, patient, kind, and juſt ſpirit. Faith, by contemplating the Glorie of God in p. 217Chriſt, brings into the ſoul, ſpiritual Ideas of the ſame glorious Image, a divine light and life, bearing ſome Reſſemblance to the life of God, or Divine Nature. So that Chriſt, the eſſential glaſſe of God, hath nor only a manifeſtative, but alſo a transformative, changing glorie, ſhining in him.

Chriſt reſſembles beſt your vitreous Miroirs, Chriſt reſſembled to a Miroir.or locking-glaſſes, which reflect the Image moſt lively: for glaſſe, becauſe it is rare and pellucid, receives the Species or Image with more facilitie; but by reaſon of its pelluciditie, it does not ſo eaſily fixe, and retain the Image received: wherefore Art ſuccurring Nature, to the Glaſſe ſhe addes lead, or quick-ſilver; which, by reaſon of its denſitie, fixeth the Image received by the Glaſſe: This indeed is a lively ſhadow of our Emmanuel, as he is the miroir, or Looking-glaſſe of God the Father's glorious Image: For his Deitie is, as it were, the glaſſe, which is moſt pellucid and clear; and his Human Nature is, as it were, the lead or quick-ſilver, which fixeth the Image of the Father's glorie, and ſo makes it reflexible to us. Such a glorious miroir or Looking-glaſſe of the Father's glorie is Chriſt, as God-man: and how infinitely eligible for himſelf does this render him? What? do al the rayes of the Father's glorious Attributes center on Chriſt? Is there not any one beam of the Glorie of God, ſhining on the ſinful World, with the ſaving light of life, but what is reflected from this living, transforming, glorious glaſſe, p. 218God-man? Oh then! What a pleaſing thing is it, to have an eye of faith fixed on this glorious Miroir, or Looking-Glaſſe, whereon al the Father's Glorie ſhines? Oh! what a ſweet death is it, to have the ſanctified mind ſtand gazing on this Glorious, heart-transforming glaſſe, til its eye-ſtrings even break, by continued Contemplation, Admiration, Adoration, and Fruition of thoſe ſoul-raviſhing perfections, that ſhine therein? who would not crie Sorrow, Shame and Hel upon al thoſe, who wil not elect our Emmanuel, the ſubſtantial glaſſe of the Deitie, for himſelf? Ah! What an Hel is it to reject him? Believe it, there is no life ſo pure, ſo holy, ſo lovely, ſo ſweet, ſo flouriſhing, ſo active, ſo generous, ſo noble, ſo harmonious, ſo glorious, ſo admirable, ſo perfect; as that which is moſt ſpent in the ſpiritual Intuition, or fiducial Viſion, Election, and Fruition of the glorious Image of God, which ſhines in this Glaſſe God-man. He that would have a dead, barren, hard, back-ſliding heart, transformed into a lively, fruitful, tender, flouriſhing heart, let him come hither, and be much in the ſpiritual contemplation of Gods glorious Attributes, which ſhine in this Glaſſe, Chriſt.

p. 219SECT. 7. How al the Attributes of God ſhine in Chriſt: namely his Wiſdome, Goodnes, Juſtice, Holines, Power, Truth, Omnipotence, Independence, &c.

WE have ſhewn in the general,How al the Attributes of God ſhine in Chriſt? how al the glorious Perfections of God ſhine in Chriſt, as in a Temple, where the Deitie dwels bodily; as on a Theatre, where al the ſhining Brightnes of the Father's Glorie is diſplayed; as in a character of the Father's Perſon; as in a Face, and Image, wherein appears the Beautie, and excellence of God; and as in a Glaſſe, which reflects al the glorious Beams of the Divine Attributes: But now to take ſome particular view, and conſideration of thoſe glorious Attributes of God, which ſhine in Chriſt as God-man, wil greatly conduce to the explication, and Demonſtration of our concluſion, that Chriſt is eligible for himſelf. In the general, the Attributes of God may be ſaid to ſhine in Chriſt, (1.) Objectively, as he was the object-matter, or Theatre, on which they acted; or (2.) Formally, as they al reſide in him; or (3.) Effectively, as iſſuing from him, and acting on the Creature. We ſhal conſider them, though very briefly, under al theſe regards.

p. 2201.1. God's Wiſdome ſhines in Chriſt. 1. Objectively. The Infinitely glorious Wiſdome of God, ſhines moſt glorious in Chriſt: and that (1.) Objectively; in that Divine Wiſdome found out ſuch an admirable contrivement, for the reconcilement of MercieMercy and Juſtice, Sinners and God, by the Mediation, and Satisfaction of God-man. Oh! What a glorious deſigne of Infinite Wiſdome, does there appear in Chriſts comming to ſave ſinners, beyond what is manifeſt in al the other works of God? Does not the ſhining Brightnes of God's wiſdome, in this great plot of Redemtion by Chriſt, much out-ſhine, yea ſeem, comparatively, to caſt a veil on that wiſdome, which ſhines in al other works of God. Surely, if it be lawful to make compariſons between the works of God, this of Redemtion by Chriſt, was the maſterpiece of Divine Wiſdome.2. Formally. (2.) The Wiſdome of God ſhines in Chriſt formally, as al the treaſures of wiſdome are loged in him. Coloſ. 2.3. In whom are hid al the Treaſures of Wiſdome and Knowlege. 3. Effectively.(3.) The Wiſdome of God ſhines in Chriſt effectively, as al that Divine Wiſdome, which is communicated to the Saints, flows from him. 1 Cor. 1.30. But of him are ye in Chriſt Jeſus, who of God is made to us Wiſdome, &c.

2.2. The goodnes, love, grace and merciemercy of God ſhines in Chriſt, The Infinite Glorie of God the Father's Goodnes, Love, Grace, and MercieMercy ſhines moſt gloriouſly in our Emmanuel: and that,1 Objectively. (1.) Objectively: Chriſt is the higheſt expreſſion of Divine Goodnes, the richeſt token of p. 221the Father's love, the moſt glorious monument of God's free Grace vouchſafed to his Creature, and the moſt admirable Miracle of ſoverain MercieMercy towards ſinners, that ever was, or may be. The bleſſed God has taken great delight, on al occaſions, to vouchſafe ſenſible Demonſtrations, and Arguments of his Divine Philanthropie, or Bountie, and Good Nature towards Man: yea, al thoſe rich ornaments, and gracious Accompliſhments, or vouchſafements conferred on Adam in Innocence, were but the Effects of his free Grace; though in ſome regard they may be termed natural to Adam's firſt ſtate. And ſince the Fal, the bleſſed Lord has not ceaſed to vouchſafe large tokens of his Divine Philanthropie, or Bountie to his rebellious creature. Ay, but this unparalleld gift of his only begotten Son, is the higheſt marque of favor, and the richeſt manifeſtation of infinite Love, free Grace, and MercieMercy, that poor ſinners are capable to receive. Wel therefore might our Emmanuel crie out, Joh. 3.16. For God ſo loved the World, that he gave his only begotten Son. This little S O, is ſuch a great note, and marque of Divine Philanthropie, as that the lengths, breadths, depths, and heights of this Love, cannot be expreſſed, or conceived, as they ought, to al Eternitie. 2. Formally.(2.) The Love, MercieMercy, and Grace of God, ſhine in Chriſt Formally, as he is a perfect Idea, or Miroir of Divine Love and Grace. As alſo (3.)3. Effectively. Effectively, as al the Love and Grace of God the Father, p. 222ſtreameth through his heart, unto the Elect, Joh. 1.16.

3.God's Juſtice ſhines in Chriſt. The Infinite Glory of God the Father's Divine Juſtice ſhines moſt eminently in Chriſt: (1.) Objectively, as he was the Object, or But, againſt which al the arrows of God's fiery indignation for ſin, were ſhot. We have great Marques of Divine Juſtice on Cain, and Judas; and yet far more dreadful tokens thereof in Hel: but yet we may ſafely affirme, that al the black curſes of the Law, which their executions on ſinners here; yea, that al the dreadful torments of the damned in Hel, are nothing nigh ſo clear, and ample Demonſtrations of God's Juſtice, and Severitie againſt ſin, as the ſufferings of our dying Emmanuel. O! come near, and behold the Soverain pleaſure of God the Father, in bruiſing his only begotten Son, and making his ſoul an offering for ſin, Eſa. 53.10. Oh! what a ſtanding, glorious monument of Divine Juſtice againſt ſin, is this red Glaſſe of Chriſt's bloud? Herein we may behold God the Father's Juſtice, as it were, triumphing over his natural, eſſential love to his only begotten Son. (2.) Again, the Juſtice of God ſhines in Chriſt, formally, as alſo (3.) Effectively, in that al juſtice originally inheres in, and flows from him.

4.God's Holines ſhines in Chriſt. 1 Objectively. The Infinite Glorie of God's Holines ſhineth, with a moſt tranſcendent Brightnes, in Chriſt: (1.) Objectively, and Demonſtratively, as God, by making his ſoul an offering for ſin, gave the higheſt Demonſtration that p. 223can be, of his Infinite, Antipathie and Hatred againſt Sin. Yea it is ſuppoſed, and that on good reaſons, That if Infinite wiſdome ſhould ſet it ſelf on work never ſo much, to find out an Argument to manifeſt God's hatred of ſin, there could not be a greater, than this his dealing with his Son. 2. Formally.(2.) God's Holines dwels in Chriſt formally, as he is a perfect Idea, Miroir, or Glaſſe of al Holines, infinitely beyond glorified Saints, or Angels; and therefore ſtiled, The Holy One. 3. Effectively.(3.) God's Holines ſhines in Chriſt effectively, as al the Saints Holines is derived from him, Joh. 1.16.

5.The power of God ſhines in Chriſt. The Infinite Glorie of God's power ſhines moſt eminently in Chriſt: 1. Objectively: no work or effect of God's hand has ſuch viſible impreſſes of God's Omnipotence ſtamped on it, as the Hypoſtatick Ʋnion of the Divine and Human Nature, in one perſon: whence it is called the power of the moſt high. Beſides, Infinite power ſhined moſt gloriouſly in his Miracles, Soul-ſufferings, Death, and Reſurrection, more than in the Creation of Heaven and Earth. (2.) The omnipotence. of God reſides formally in Chriſt, as the proper ſeat thereof. (3.) The omnipotence of God the Father ſhineth moſt effectively in al Chriſt's great works of Redemtion, Converſion, Conſervation, Protection, and Gubernation of his Church, &c. Col. 1.11. Strenthened with al might, according to his glorious power.

p. 2246.The truth, and faithfulnes of God ſhines in Chriſt. The Truth and Faithfulnes of God the Father ſhines moſt gloriouſly in Chriſt: (1.) Objectively, in that Chriſt was the greateſt Promiſe that ever God gave to loſt ſinners; yea, in him al the Promiſes are Yea and Amen: So that in ſending him into the World, to die for ſinners, God made good that great promiſe, made four thouſand years before, Gen. 3.15. Yea, by this means al the promiſes of God are fulfilled. Whence the Veracitie, and Fidelitie of God appears moſt conſpicuous, and bright in Chriſt's comming into the World, &c. And this indeed is one of the greateſt aggravations of unbelief; that, when the Faithfulnes of God has ſo gloriouſly appeared, in fulfilling that great Promiſe of ſending his Son, the accompliſhment whereof was attended with ſuch a world of difficulties; I ſay, that after this, ſinners ſhould disbelieve, or queſtion the Faithfulnes of God in fulfilling other promiſes, which have their Yea and Amen in Chriſt, Gal. 3.16. Again (2.) The Truth of God appears moſt glorious in Chriſt Formally, in that he has; to a tittle, made good al his promiſes. As Chriſt was the great Gift, and Promiſe of God the Father, ſo the Spirit is the great Promiſe, and Gift of Chriſt, Joh. 14, 16, 17, 18.26. And is not Chriſt every way as good as his word, in ſending his Spirit? is there any one promiſe that Chriſt made his friends, at his Departure hence, but has been, and daily is fulfilled to a tittle? (3.) The Faithfulnes p. 225of God ſhines in Chriſt effectively, in that he makes and keeps al his friends faithful, and ſtedfaſt in their Covenant with him.

7.Chriſt the Image of God's Immenſitie and omnipreſence. Chriſt is a glorious Idea and Image of the Immenſitie, and Omnipreſence of God, as Joh. 3.13. The Son of man which is in Heaven. The expreſſion is very myſterious, and deſerves a particular Remarque: How was the Son of man in Heaven? Joh. 3.13.John 3:13Was he not then on earth, diſcourſing with them? or, could he be both in Heaven, and on Earth at the ſame time? Yes, he might, in different reſpects, and by virtue of the Hypoſtatick Ʋnion: 'tis true, his bodie, being finite, could not, as ſome fondly dream, be in two places at the ſame time; that implies no leſſe than a contradiction: ay, but yet Chriſt, God-man, by virtue of the perſonal Ʋnion of the two Natures, was at that very time, while he was diſcourſing with them on Earth, in Heaven. Oh! what a tremendous myſterie is this, that the Son of man ſhould be, at the ſame time in Heaven, and on Earth? How difficult, yea impoſſible is this to be underſtood, without underſtanding ſome thing of the Hypoſtatick Ʋnion! But yet that thus it is, this Scripture makes it clear: and hence it follows, that God's Omnipreſence, which is one of his incommunicable Attributes, muſt be, in like manner, attributed to our Emmanuel, as he is God-man, though not in regard of his manhood. The like Luke 22.69.

p. 2268.Chriſt an Idea of God's Independence. Our Emmanuel, as God-man, is a glorious Idea, and Miroir of God the Father's Independence. This is another of God's incommunicable Attributes, which yet is deſervedly given to, and aſſumed by Chriſt, Joh. 5.26.Joh. 5.26.John 5:26 So hath he given to the Son to have life in himſelf. Chriſt's Human Nature, and al its glorious accompliſhments have Dependence on none but Chriſt himſelf: al the Perſonal, and Mediatorie excellences of our Emmanuel depend upon no other, than his very Perſon.

9.Chriſt the Idea of al the other incommunicable Attributes of God. The ſame may be affirmed of al the other incommunicable Attributes of God, namely of his Al-ſufficience, his Simplicitie, his Immutabilitie, his Eternitie, his Infinitude, his Incomprehenſibilitie; of al which Chriſt is a moſt glorious Idea, Character, Image, Temple, and Glaſſe, wherein they ſhine with Infinite glorie, and brightnes; and whence they are reflected on the eye of faith.

p. 227SECT. 8. Several particular Improvements of this firſt Character, of Chriſt's Mediatorie excellences.

HAving largely demonſtrated,The application of al the foregoing Characters of Chriſt. how al the glorious Ideas of God's Attributes ſhine in Chriſt, as God-man, the Temple, Theatre, Splendor, Character, Face, Image, and Miroir, or Glaſſe of the Father's Glorie; what remains, but that we now contract al theſe ſhining and flaming rayes, in a burning glaſſe of ſome uſeful meditations, thereby to inflame the hearts of Chriſt's friends, to ſtudie, contemplate, elect, and enjoy this their Emmanuel for himſelf.

1.1. Contemplate thoſe glorious Ideas that ſhine in Chriſt. Is the Glorie of the Lord reveled? and may al fleſh ſee it together, in this our Emmanuel; as Eſa. 40.5? O then! come hither al fleſh, come, and behold the moſt glorious Ideas, Characters, and Images of the Father's Glorie, ſhining ſo brightly, and yet ſo ſweetly, ſo pleaſingly, ſo agreably, in this Increated, eternal, univerſal, Infinite, tranſforming Miroir, or Glaſſe of Chriſt, God-man. The old ſaying under the Law was, that no man can ſee God and live: This holds true ſtil, if we conſider God out of Chriſt: p. 228uuPater qui imm…nſus eſt, in filio finitus eſt: quia ſ…a… modulum noſtrum accommodavit, ne meates noſt as Imm …nſitat… ſuae Glo…ae abſurbeat. CalvinAy but now, God the Father, who is in himſelf infinite, inviſible, & unintelligible, is, in this our Emmanuel, viſible, and intelligible: he has, in this his Son, accommodated himſelf to our module and capaeitie; that ſo our minds may not be ſwallowed up with the Immenſitie of his Glorie. O that the friends of Chriſt would ſet him, who is the Divine Miroir, and looking-Glaſſe of al the Father's Glorie, ever before their eyes, and never leave muſing, poring, contemplating on him, til they find their hearts transformed into a flame of Divine love to, and delight in this their Emmanuel, for himſelf! O that the friends of Chriſt would come, and pore on this glaſſe; come, and look into this Ark; come, and worſhip in this Temple; come, and gaze on this moſt reſplendent, and beautiful Face, in which ſhines al the Glorie of the Deitie! Hear Chriſt himſelf making ſolemne Proclamation to his friends of the New-Jeruſalem, to come, Eſa. 40.9.Isa 40:9and behold his Glorie, Eſa. 40.9. ſay unto the Cities of Judah, behold your God! O come, and behold what wonders of Grace, Beautie, and Glorie dwel in this your God! Yea, he invites his Elect friends among the Gentiles,Eſa. 65.1.Isa 65:1 to come, and behold his Glorie, Eſa. 65.1. I am ſought of them that asked not for me, I am found of them that ſought me not: I ſaid, Behold me, Behold me, &c. Chriſt ſeeks them, that ſeek not after him; he is found of them, that ask not after him; and unto p. 229ſuch he cries, Behold me! Behold me! The Doublement of the Word, argues how deſirous Chriſt is to exhibit his moſt beautiful, and glorious face, to the contemplation of ſinners. O then, come, come, behold, behold this ſo glorious a face! Why wil you not come? What an heart-raviſhing ſight is here? The fixing of an eye of faith on Chriſt, in a way of ſpiritual Meditation, and contemplation, what a mighty Soverain, Efficacious influence has it, to raviſh the heart into an admiration, and election of him for himſelf? Ah! What a ſhame is it, that thoſe, who profeſſe themſelves friends of Chriſt, have no more raiſed, deep, fixed Apprehenſions, of thoſe glorious excellences that ſhine in him? What deſerves our moſt elevated contemplation, and admiration, if not thoſe glorious Ideas of Divine perfections, which meet, and center in Chriſt? Is there any thing more admirable, more beautiful, more heart-captivating, than the incomparable excellences of Chriſt? how comes it to paſſe then, that he has no more eyes gazing on him, no more hearts raviſhed with him, no more friends of, and for himſelf? Oh the folie, the madnes, the brutiſhnes of the blind World!wwChriſtus virtute unionis Hypoſtaticae etiam in cruce pendens ſuit glorioſior omnibus creaturis, etiam Angelis glorioſiſſimis. Twiſſus, Vind. Grat. Take Chriſt in his loweſt humiliation, even when he hung upon the Croſſe, yet even then, by virtue of the Hypoſtatick Ʋnion, he was infinitely more glorious, and eligible for himſelf, than the moſt p. 230glorious creatures, even glorified Angels: and yet how few beholders of his Glorie has he? No wonder therefore, that ſo few elect him for himſelf.

2.Election and fruition of thoſe Glorious excellences that ſhine in Chriſt. Does al the plenitude of the Deitie dwel bodilie in Chriſt, as in a Temple? Oh then, what a Beautiful, glorious Temple is this? How ſhould we admire, adore, elect, ſerve, and enjoy the Deitie, in this ſo glorious a Temple? what deſerves to be elected, and loved for it ſelf, if not the Deitie? Certainly, God muſt needs be the moſt alluring, drawing, heart-raviſhing thing that may be: for when you ſay God, you ſay al: what can you ſay more? Again, is Chriſt the Effulgence, Splendor, luſtre, or ſhining Brightnes of the Father's Glorie; yea, the ſubſtantial, and ſo infinitely the faireſt character of his perſon? And is not this a mightie taking, alluring, drawing, binding character of Chriſt's excellence; which layeth an eſſential obligation on al his friends, to elect, love, and enjoy him for himſelf? Farther, doth al the Beautie, Amenitie, Majeſtie, Sweetnes, Amiablenes of God the Father, ſhine in the lovely Face of Chriſt? Yea, he is the lively Image of al the Father's Glorie? And muſt not then the Friends of Chriſt elect, admire, and love this his ſo beautiful, majeſtick, and yet ſweet, heart-charming Face for it ſelf? Does not this ſubſtantial, eſſential Image of God, cal for the higheſt Admiration, Adoration, Election, and Affection? What deſerves Admiration, and election for it ſelf, if not this p. 231firſt Beautie, and Image of God? Laſtly, is our Emmanuel a Divine Miroir, or looking-Glaſſe, in which ſhines al the Glorious Attributes of God the Father? Oh! What an eſſential, and binding Obligation doth this lay upon al, that are, or wil be friends of Chriſt, to ſtand alwaies poring, and gazing on this Glaſſe; that ſo their hearts may be transformed into the ſame Image, from Glorie to Glorie, as 2 Cor. 3.18? Who would not elect ſuch a Divine, and glorious Miroir for it ſelf, to be alwaies contemplating, loving, and enjoying thoſe ſoul-ſatisfying Perfections of the Deitie, which center, and ſhine therein, with ſuch a Glorie?

3. Farther,The Friends of Chriſt in Imitation of the Human Nature in Chriſt, ſhould get as near him, and love him as purely for himſelf as poſſibly it may be. the way and manner of the Human Nature's being glorified; namely, by its being aſſumed, and perſonally united to the God-head, doth both demonſtrate, and inſtruct the friends of Chriſt, how they muſt elect, and love him for himſelf? For, whereas God communicates his Goodnes to other Creatures by created Emanations, and effluences thereof; God the Son communicates his Goodnes to his Human Nature, not by a created emanation, or effluxe of Goodnes from himſelf, but by an Aſſumtion, and perſonal union of the Human Nature with himſelf. So that the Human Nature in Chriſt is glorified, not by any emiſſion, or communication of goodnes from Chriſt, but by a reception into, or hypoſtatick union with himſelf. Now albeit the friends of Chriſt p. 232may not expect, or preſume to be Chriſted, or taken into an hypoſtatick perſonal union with Chriſt; no, that is no leſſe than blaſphemie to affect, or deſire; yet they ſhould, and ought, in imitation of their human Nature aſſumed by Chriſt, both to deſire, and endeavor as intimate an union, as poſſibly they may, with Chriſt their friend; and farther elect, and love him as purely, and entirely for himſelf, as they can. For the leſſe the friends of Chriſt, eye, and regard the good things that flow from him, though ſpiritual; and the more purely, and entirely they intend, elect, and enjoy Chriſt for himſelf, and thoſe glorious excellences they ſee in him, the nearer they arrive unto, and the more they partake of that beatifick Glorie, which their human Nature, aſſumed into a perſonal union with Chriſt, is inveſted with: I ſay, as the Human Nature in Chriſt hypoſtatically, or perſonally united to the Deitie, is wholly ſwallowed up with, and ſatisfied in the Viſion, and Fruition of Chriſt for himſelf; ſo in like manner the friends of Chriſt ſhould aſpire (in Imitation of their human Nature, eſpouſed by, and taken into perſonal union with Chriſt) though not to have a perſonal union with Chriſt, yet to come as near as they may, without diminution of Chriſt's Glorie, to the bleſſed viſion, election, and Fruition of Chriſt for himſelf.

p. 2334. Hence alſo it naturally follows,Chriſt's friends ſhould preſent themſelves fit Temples, &c. for Chriſt. that the friends of Chriſt ought, in Imitation of their human Nature eſpouſed by Chriſt, by al means poſſible, to preſent themſelves fit Temples, Characters, Faces, Images, and Miroirs or looking-Glaſſes of Chriſt, that ſo they may be made partakers of his Glorie, and enjoy him more fully for himſelf. Is Chriſt's human Nature ful of Grace? Does the plenitude of the Deitie dwel therein bodily, or perſonally, as in a Temple? Oh then! how much does it concerne the friends of Chriſt, to get their human Natures ſanctified, to the utmoſt they may, that ſo they may preſent themſelves living, and holy Temples, fit for Chriſt to dwel in, by his Spirit? This was that which Paul exhorts to, every where,1 Cor. 3.16, 17.1 Cor 3:161 Cor 3:17 as 1 Cor. 3.16. know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you. What doth he conclude hence? v. 17. If any defile the Temple of God, him ſhal God deſtroy: for the Temple of God is holy; which Temple ye are. As if he had ſaid: Do you conſider, friends, what you do, in defiling your human Nature? Is it not the Temple of God? and is it lawful to defile the Temple of God? ought not the Temple of God to be holy? Wil not God deſtroy ſuch as defile his Temple, his Holy place? O beware what you do: remember your human Nature is the Temple of God. The like 1 Cor. 6.18. Flee Fornication, &c. and he gives the reaſon of it, v. 19. What? 1 Cor. 6.18.1 Cor 6:18know p. 234ye not, that your bodie is the Temple of the Holy Ghoſt, 2 Cor. 6.16.2 Cor 6:16&c. ſo 2 Cor. 6.16. and what agreement hath the Temple of God with Idols? For ye are the Temple of the living God, &c. What, ſuffer Idol-lovers, and luſts to loge in your hearts, which are the Temple of God? Oh! What monſtrous Sacrilege? What notorious blaſphemie is this? There is no one conſideration does more deeply engage the friends of Chriſt, to preſſe after Holines, than this, that, as their human Nature was ſo far honored by Chriſt, as to be taken into a perſonal union with the Deitie; ſo they, in their meſure, are taken into a myſtick union with Chriſt; and thence become Temples, wherein he dwels graciouſly, and ſpiritually, though not bodily, or perſonally, as in his own human Nature. Oh! what a cogent Argument ſhould this be, to the friends of Chriſt, to ſtudie, and endeavor, how they may beautifie and adorne their human Nature, that ſo it may be a fit Temple for Chriſt to dwel in, as the Human Nature aſſumed by Chriſt, is the Temple wherein the Fulnes of the Deitie dwels bodily? the very thought, how far human Nature is raiſed, and dignified in Chriſt, how far ſhould it raiſe our thoughts, ſtudies, and important endeavors after Holines; that ſo our own human Natures may be preſented to Chriſt, as holy, and living Temples, fit for his gracious inhabitation? Ah! what a ſad contemplation is it to conſider, how much many ſeeming p. 235friends of Chriſt abuſe, and abaſe human Nature, which is raiſed to ſo great a dignitie, by ſuffering vile Idol-lovers, and baſe luſts to inhabite therein? Could the blind Heathens ſee ſo much cauſe, why men ſhould not abaſe, but honor human Nature, becauſe the ſoul dwels in it? Oh then! how much greater cauſe have the friends of Chriſt, to honor, and adorne human Nature with Grace, becauſe Chriſt their beſt friend dwels therein?