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 Christ r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 permanâ—â—s Oecolampad in Heb. 1.3 Character praeter figuram requirit ut sit expressus ad Archetypum adaequatus essentialiter ut possit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. rebus adis sâ—ris im rimere suam Imaginem Sic caim voâ—at inscusptam formam ut ab omni adumbrata vel inani Imagine distinguat 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 an essential character 'T is true there are some f He 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 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. SECT 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 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 'T is 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 of 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 f Per Angelum faciei Jehorae Esa 63.9 Filius Dei intelligitur dictus faciei ipsius Angelus quia est ille qui visibili specie columnae sâ—il nubis ignis Israelitas in deserto duxit saciem Dei quast conspâ—ciâ—aâ— populo fâ—it idâ—quod Jehovae ipsi ad cribitur Exod. 14.24 Alii appellationem hanc illi dafam esse volunt quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.15 Glass Rhetor. s The 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 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraeis id omne significat quod sensibus exterioribus perci itar Giot. in l. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 in the face of Christ May we expect the least mediatorie manifestation of the Divine Love Grace and Mercie 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
stiled Prudence which is defined h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Def. Plat. A facultie or power of it self productive of human happines This Prudence contains in it these parts 1. A Sagacitie or a spirit of Discretion for the finding out the right end and object 2. An Vniversal providence or provision of al such means as conduce to the attainment of our desired end 3. A Facilitie and dexteritie for the disposing of these means in the best manner and method in order to the prosecution of our end Prudence necessarie 1. To discover the right end and object of our friendship Al these parts of Prudence are very requisite to al friendship but especially to the choice of Christ as our friend 1. There must be a spiritual sagacitie or judgement of Discretion to find out the right end and object of our friendship This is indeed of huge concernement in order to the right constitution of friendship for the last end in morals has the same place with the first principles in speculatives and with the Forme in Naturals The last end infuseth sweetnes goodnes forces and life into al the means therefore if this be naught our friendship can never be good i Tu verò Omnia cum amico delibera sed de ipso prius post amicitiam credendum est ante amicitiam judicandum Seneca In our Amitie with Christ the last end and ultimate object of our choice must be no other than Christ himself there is therefore required a spiritual sagacitie to discover the excellences of Christ Sagacitie is said to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Def. fol. 412. an Acumen or sharpnes of Vnderstanding whereby we easily and speedily penetrate or dive into the nature and qualitie of things Amongst irrational creatures the Dog is thought to partake of a very great shadow hereof k Plato makes the Dog to be endued with a very great natural Sagacitie for the differencing his friends from his enemies Plato Rep. 2. fol. 376. Life of Padre Paul pag. 60. in that he can at the first glance discover his friend And it is said of Padâ—e Paul the Venetian that great Master of Prudence ' That he could immediately penetrate the nature inclinations and designes of men and like a perfect Musician make his judgement of the Instrument by the first touch so by making men speak he knew their ends their Interests their drifts their resolutions upon busines and with most admirable quicknes the very answers they could make and so he regulated himself in al procedings ' Such a sugacitie or sharp-sightednes is extremely useful in the choice of a friend especially of Christ who is imcomparably the best of friends Oh! were men so quick-sighted and sage as to discerne those infinite beauties and ravishing glories of Christ's person that Divine suavitie and good-nature of his Disposition those warme compassions and sweet tendernesses of his bowels those wonders and condescensions of his Grace in brief had men eyes to see what an ancient laborious industrious bleeding burning rich free unwearied invincible love Christ bears towards sinners they could not choose but choose him for their friend But ah alas here lies the sinner's Hel he is quick-sighted towards Idol-lovers but he has no eyes to see Christ the mysteries and wonders of his beautie Grace and Glorie and therefore 't is no wonder that Christ has so few friends in the world Would the blind World but take Philip's advice and Nathaniel's practice John 1.47 Joh. 1.47 Come and see what transcendent perfections what imcomparable excellences sweetnesses and heart-conquering mysteries of Grace and Love are to be found in Christ what a croud of friends might he have come and see wil speak more for Christ to set forth his excellences than the tongues of men or Angels can do But alas men wil not come men wil not see and dive into the glorious mysteries of Christ and therefore 't is no marvel that Amitie or friendship with him is so rare The Philosopher tels us l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 206. That a wise man does not praise his beloved ' til after some familiaritie he knows him wel The wise men of the world commend not Christ as the best friend because they know him not and they know him not because they have no familiaritie or acquaintance with him Al men that have inward feeling experimental familiaritie with Christ commend and extol him as the best friend no man that ever came to him and tasted how good and gracious he is went away with repenting and hard thoughts of him David as a figure of Christ blesseth the Lord for this spiritual sagacitie as Psal 16.7 Psal 16.7 I blesse the Lord who hath given me counsel What counsel does he mean why counsel or sagacitie to chuse God for his friend and portion as it 's evident from v. 5 6. The Lord is the portion of mine inheritance c. He is so far from envying of the wicked their portions and friends or from repenting of his choice that he blesseth God al his daies for this spiritual sagacitie or counsel which he gave him to chuse God himself and none but God for his friend Yea he is so much taken and satisfied in his choice as that he cries out to al the world Psal 34.8 Psal 34.8 O tast and see that the Lord is good This spiritual sagacitie is a Divine instinct wrought by the spirit of God whereby the soul first tasts and then sees the excellences of Christ So Tyndal on John 10.4 5. fol. 265. ' If they ask how we know that it is the Scripture of God ask them who taught the Eagles to spie out their prey even so the Children of God spie out their father ' Divine instinct backt with inward sense and spiritual reason gives the soul a clear spiritual affective sight of Christ and so engageth the heart to move strongly towards him For no knowlege works more powerfully than instinct of nature strengthened by reason Those who have an inward feeling tast of Christ's admirable sweetnesses wil see and know what an excellent friend he is The Philosopher defines m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Platon Def. fol. 413. election a right experimental probation such as the Goldsmith has of metals This is most true here the more inward experimental and familiar probation or trial we have of Christ the more chearful firme and inviolable wil our election of and Amitie towards him be 'T is true every friend of Christ has not a feeling sense of his interest in Christ yet he has deep sense of the superlative excellence of Christ Some good friends of Christ have not the sweet joyous sense of Christs presence yet they have the bitter bemoaning sense of his absence which argues some forgoing tast how sweet friendship with Christ is Thus it was with the Spouse even when she had lost his sweet
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 Vniversal 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 Christ 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 God-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 SECT 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 1. 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 Mercie 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 master-piece 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 mercie of God shines in Christ The Infinite Glorie of God the Father's Goodnes Love Grace and Mercie shines most gloriously in our Emmanuel and that 1 Objectively 1. Objectively Christ is the highest expression of Divine Goodnes the richest token of the Father's love the most glorious monument of God's free Grace