in him Col. 1. 17 18 19. And this was the first Egress of divine Wisdom for the Manifestation of the Glory of God in these holy Properties of his Nature For 3. THIS Communication was made unto him as a Repository and Treasury of all that Goodness Grace Life Light Power and Mercy which were necessary for the Constitution and Preservation of the New Creation They were to be laid up in him to be hid in him to dwell in him and from him to be communicated unto the whole Mystical Body designed unto him that is the Church And this is the first Emanation of divine Power and Wisdom for the Manifestation of his Glory in the New Creation This Constitution of Christ as the Head of it and the Treasuring up in him all that was necessary for its Production and Preservation wherein the Church is chosen and preordained in him unto Grace and Glory is the Spring and Fountain of divine Glory in the Communications that ensue thereon 4. THIS Communication unto Christ is 1. Unto his Person and then 2. With respect unto this Office It is in the Person of Christ that all Fulness doth originally dwell On the Assumption of human Nature into personal Union with the Son of God all Fulness dwells in him bodily Col. 2. 9. And thereon receiving the Spirit in all Fulness and not by Measure all the Treasures of Wisdom and Knowledge were hid in him Col. 2. 3. and he was filled with the unsearchable Riches of Divine Grace Ephes. 3. 8 9 10 11. And the Office of Christ is nothing but the way appointed in the Wisdom of God for the Communication of the Treasures of Grace which were communicated unto his Person This is the end of the whole Office of Christ in all the parts of it as he is a Priest a Prophet and a King They are I say nothing but the Ways appointed by infinite Wisdom for the Communication of the Grace laid up in his Person unto the Church The transcendent Glory hereof we have in some weak measure enquired into 5. THE Decree of Election prepared if I may so say the Mass of the New Creation In the old Creation God first prepared and created the Mass or Matter of the whole which afterwards by the Power of the holy Spirit was formed into all the distinct Beings whereof the whole Creation was to consist and animated according to their distinct Kinds AND in order unto the Production and Perfecting of the Work of the new Creation God did from Eternity in the holy purpose of his Will prepare and in design set apart unto himself that Portion of Mankind whereof it was to consist Hereby they were only the peculiar Matter that was to be wrought upon by the Holy Ghost and the glorious Fabrick of the Church erected out of it What was said it may be of the Natural Body by the Psalmist is true of the Mystical Body of Christ which is principally intended Psal. 139. 15 16. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth Thine eyes did see my substance yet being imperfect and in thy Book all my members were written which in continuance were fashioned when as yet there was none of them The substance of the Church whereof it was to be formed was under the Eye of God as proposed in the Decree of Election yet was it as such imperfect It was not formed or shaped into Members of the Mystical Body But they were all written in the Book of Life And in pursuance of the Purpose of God there they are by the holy Spirit in the whole course and continuance of time in their several Generations fashioned into the Shape designed for them 6. THIS therefore is herein the glorious Order of divine Communications From the infinite eternal Spring of Wisdom Grace Goodness and Love in the Father all the Effects whereof unto his end were treasured up in the Person and Mediation of the Son the holy Spirit unto whom the actual Application of them is committed communicates Life Light Power Grace and Mercy unto all that are designed parts of the New Creation Hereon doth God glorifie both the essential Properties of his Nature his infinite Wisdom Power Goodness and Grace as the only eternal Spring of all these things and also his ineffable glorious Existence in three Persons by the Order of the Communication of these things unto the Church which are originally from his Nature And herein is the glorious Truth of the Blessed Trinity which by some is opposed by some neglected by most looked on as that which is so much above them as that it doth not belong unto them made precious unto them that believe and becomes the Foundation of their Faith and Hope In a View of the glorious Order of those divine Communications we are in a steady Contemplation of the ineffable Glory of the Existence of the Nature of God in the Three distinct Persons of Father Son and Holy Ghost 7. ACCORDING unto this Divine Order the Elect in all Ages are by the holy Spirit moving and acting on that Mass of the New Creation formed and animated with spiritual Life Light Grace and Power unto the Glory of God They are not called accidentally according unto the external Occasions and Causes of their Conversion unto God but in every Age at his own Time and Season the holy Spirit communicates these things unto them in the Order declared unto the Glory of God 8. AND in the same manner is the whole New Creation preserved every Day every moment there is vital Power and Strength Mercy and Grace communicated in this Divine Order to all Believers in the World There is a continual Influence from the Fountain from the Head into all the Members whereby they all consist in him are acted by him who worketh in us both to will and to do of his own good pleasure and the Apostle declares that the whole Constitution of Church-order is suited as an external Instrument to promote these Divine Communications unto all the Members of the Church it self Eph. 4. 13 14 15 16. THIS in general is the Order of Divine Communications which is for the Substance of it continued in Heaven and shall be so unto Eternity For God is and ever will be all and in all But at present it is invisible unto Eyes of Flesh yea the Reason of Men. Hence it is by the most despised they see no Glory in it But let us consider the Prayer of the Apostle that it may be otherwise with us Ephes. 1. 16 17 18 19 20 21 22 23. For the Revelation made of the Glory of God in the old Creation is exceeding inferior to that which he makes of himself in the New HAVING premised these things in general concerning the Glory of Divine Communications I shall proceed to declare in particular the Grounds and Way whereby the Lord Christ communicates himself and therewithal
of the Creation unto God bearing forth the Renovation of his Image in the World Herein the Lord Christ is and will be glorious unto all Eternity I only mention these things which deserve to be far more largely insisted on 3. HE doth the same by that actual Insitition or Implantation into himself which he gives us by Faith which is of his own Operation For hereon two Things do ensue one by the Grace or Power the other by the Law or Constitution of the Gospel which have a great Influence into this Mystical Communication of Christ unto the Church AND the first of these is that thereby there is communicated unto us and we do derive Supplies of spiritual Life Sustentation Motion Strength in Grace and Perseverance from him continually This is that which himself so divinely teacheth in the Parable of the Vine and its Branches Joh. 15. 1 2 3 4 5. Hereby is there a continual Communication from his All fulness of Grace unto the whole Church and all the Members of it unto all the Ends and Duties of spiritual Life They live nevertheless not they but Christ liveth in them and the Life which they lead in the Flesh is by the Faith of the Son of God And the other by vertue of the Law and Constitution of the Gospel is that hereon his Righteousness and all the Fruits of his Mediation are imputed unto us the Glory of which Mystery the Apostle unfolds Rom. 3. 4 5. I MIGHT add hereunto the mutual Inbeing that is between him and Believers by Love for the way of the Communication of his Love unto them being by the shedding of it abroad in their Hearts by the Holy Ghost and their returns of Love unto them being wrought in them by an Almighty Efficiency of the same Spirit there is that which is deeply mysterious and glorious in it I might mention also the Continuation of his Discharge of all his Offices towards us whereon all our Receptions from him or all the Benefits of his Mediation whereof we are made Partakers do depend But the few Instances that have been given of the Glory of Christ in this Mysterious Communication of himself unto his Church may suffice to give us such a View of it as to fill our Hearts with holy Admiration and Thanksgiving CHAP. XI The Glory of Christ in the Recapitulation of all things in him IN the last Place the Lord Christ is peculiarly and eminently glorious in the Re-capitulation of all things in him after they had been scattered and disordered by sin This the Apostle proposeth as the most signal Effect of Divine Wisdom and the soveraign Pleasure of God HE hath abounded towards us in all Wisdom and Prudence having made known unto us the Mystery of his Will according unto his good Pleasure which he hath purposed in himself That in the Dispensation of the fulness of time he might gather together in one all things in Christ both which are in the Heavens and which are on Earth even in him Ephes. 1. 8 9 10. FOR the Discovery of the Mind of the Holy Ghost in these Words so far as I am at present concerned namely as unto the Representation of the Glory of Christ in them sundry brief Observations must be premised and in them it will be necessary that we briefly declare the Original of all these things in Heaven and Earth their Primitive Order the Confusion that ensued thereon with their Restitution in Christ and his Glory thereby GOD alone hath all being in him Hence he gives himself that Name I AM Exod. 3. 14. He was eternally All when all things else that ever were or now are or shall be were nothing And when they are they are no otherwise but as they are of him and from him and to him Rom. 11. 36. Moreover his Being and Goodness are the same The Goodness of Good is the Meetness of the Divine Being to be communicative of it self in its Effects Hence this is the first Notion of the Divine Nature Infinite Being and Goodness in a Nature intelligent and self-subsistent So the Apostle declares it He that cometh unto God must believe that he is and that he is a Rewarder Heb. 11. 6. 2. IN this State of Infinite Eternal Being and Goodness antecedent unto any Act of Wisdom or Power without himself to give Existence unto other Things God was and is eternally in himself all that he will be all that he can be unto Eternity For where there is Infinite Being and Infinite Goodness there is Infinite Blessedness and Happiness whereunto nothing can be added God is always the same That is his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 102. 27. Thou art he always the same All things that are make no addition unto God no change in his State His Blessedness Happiness Self-satisfaction as well as all other his Infinite Perfections were absolutely the same before the Creation of any thing whilst there was nothing but himself as they are since he hath made all things For the Blessedness of God consists in the Ineffable mutual Inbeing of the Three holy Persons in the same Nature with the immanent reciprocal Actings of the Father and the Son in the eternal Love and Complacency of the Spirit Hereunto nothing can be added herein no Change can be made by any external Work or Effect of Power Herein doth God act in the perfect Knowledge and perfect Love of his own Perfections unto an infinite Acquiescency therein which is the Divine Blessedness This gives us the true Notion of the Divine Nature antecedent unto the Manifestation of it made by any outward Effects Infinite Being and Goodness eternally blessed in the Knowledge and Enjoyment of it self by inconceivable ineffable internal Actings answering the manner of its Subsistence which is in three distinct Persons 3. THIS Being and Goodness of God by his own Will and Pleasure acting themselves in Infinite Wisdom and Power produced the Creation of all things Herein he communicated a finite limited dependent Being and Goodness unto other things without himself For all Being and Goodness being as was said in him alone it was necessary that the first outward Work and Effect of the Divine Nature must be the Communication of Being and Goodness into other things Wherefore as when he had given unto every thing its Being out of nothing by the Word of his Power saying Let them be and they were so it is said that he looked on all that he had made and behold they were exceeding good Gen. 1. last Being and Goodness must be the first outward Effects of the Divine Nature which being wrought by Infinite Power and Wisdom do represent unto us the Glory of God in the Creation of all things Infinite Being in Self-subsistence which is necessary in the first Cause and Spring of all things Infinite Goodness to communicate the Effect of this Being unto that which was not and Infinite Wisdom and Power in that Communication are gloriously manifested therein 4.
desire besides thee Psal. 73. 25. For who in the Heavens can be compared unto the Lord Who among the Sons of the mighty can be compared unto the Lord Psal. 89. 6. HE himself out of his infinite Love and ineffable Condescention upon the Sight and View of his Church and his own Graces in her wherewith she is adorned doth say Thou hast ravished my Heart my Sister my Spouse thou hast ravished my Heart with one of thine Eves with one Chain of thy Neck Cant. 4. 8. How much more ought a believing Soul upon a View of the Glory of Christ in whom it pleased the Father that all Fulness should dwell to say Thou hast ravished my Heart taken it away from me O thou whom my Soul loveth One Glance of thy glorious Beauty upon me hath quite overcome me hath left no heart in me unto things here below If it be not thus with us frequently if we value not this Object of our Minds and Affections if we are not diligent in looking up unto him to behold his Glory it is because we are carnal and not in any good measure partakers of the promise that our Eyes shall see the King in his Beauty 2. OUR second Direction unto the same End is That we diligently study the Scripture and the Revelations that are made of this Glory of Christ therein To behold it is not a Work of Fancy or Imagination It is not conversing with an Image framed by the Art of Men without or that of our own Fancy within but of Faith exercised on Divine Revelations This Direction he gives us himself Joh 5. 39. Search the Scriptures for they are they that testifie of me The way whereby this is done is fully set before us in the Example of the holy Prophets under the old Testament 1 Pet. 1. 11 12 13. THIS Principle is always to be retained in our Minds in reading of the Scripture namely that the Revelation and Doctrine of the Person of Christ and his Office is the Foundation whereon all other Instructions of the Prophets and Apostles for the edification of the Church are built and wherein to they are resolved as is declared Ephes. 2. 20 21 22. So our Lord Jesus Christ himself at large makes it manifest Luk. 24. 26 27 45 46. Lay aside the Consideration hereof and the Scriptures are no such thing as they pretend unto namely a Revelation of the Glory of God in the Salvation of the Church nor are those of the Old Testament so at this Day unto the Jews who own not this Principle 2 Cor. 3. 13 14 15 16. There are therefore such Revelations of the Person and Glory of Christ treasured up in the Scripture from the beginning unto the end of it as may exercise the Faith and Contemplation of Believers in this World and shall never during this Life be fully discovered or understood and in Divine Meditations of these Revelations doth much of the Life of Faith consist THERE are three ways whereby the Glory of Christ is represented unto us in the Scripture First by direct Descriptions of his glorious Person and Incarnation See among other places Gen. 3. 15. Psal. 2. 7 8 9. Psal. 45. 2 3 4 5 6. Psal. 68. 17 18. Psal. 110. Isa. 6. 1 2 3 4. Chap. 9. 6. Zech. 2. 8. Joh. 1. 1 2 3. Phil. 2. 6 7 8. Heb. 1. 1 2 3. Chap. 2. 14 15 16. Rev. 1. 17 18. Secondly by Prophecies Promises and express Instructions concerning him all leading unto the Contemplation of his Glory which are innumerable Thirdly By the sacred Institutions of Divine Worship under the Old Testament For the end of them all was to represent unto the Church the Glory of Christ in the Discharge of his Office as we shall see afterwards WE may take notice of an Instance in one kind under the Old Testament and of one and another under the New HIS Personal Appearances under the Old Testament carried in them a Demonstration of his Glory Such was that in the Vision which Isaiah had when he saw his Glory and spake of him Chap. 6. 1 2. I saw the Lord sitting upon a Throne high and lifted up and his Train filled the Temple About it stood the Seraphims c. It was a Representation of the Glory of the Divine Presence of Christ filling his Humane Nature the Temple of his Body with a Train of all glorious Graces And if this Typical Representation of it was so glorious as that the Seraphims were not able stedfastly to behold it but covered their Faces upon its Appearance v. 2. how exceeding glorious is it in it self as it is openly revealed in the Gospel OF the same Nature are the immediate Testimonies given unto him from Heaven in the New Testament So the Apostle tells us he received from God the Father honor and glory when there came such a Voice unto him from the excellent Glory This is my beloved Son in whom I am well pleased 2 Pet. 1. 17. The Apostle intends the Time of his Transfiguration in the Mount for so he adds Ver. 18. And this Voice which came from Heaven we heard who were with him in the holy Mount Howbeit at sundry other times he had the same Testimony or to the same purpose from God even the Father in Heaven Herein God gave him Honor and Glory which all those that believe in him should behold and admire not only those who heard this Testimony with their bodily Ears but all unto whom it is testified in the Scripture are obliged to look after and contemplate on the Glory of Christ as thus revealed and proposed From the Throne of his Excellency by audible Voices by visible Signs by the opening of the Heavens above by the descent of the holy Spirit upon him God testified unto him as his eternal Son and gave him therein Honor and Glory The Thoughts of this Divine Testimony and the Glory of Christ therein hath often filled the Hearts of some with Joy and Delight THIS therefore in reading and studying the holy Scripture we ought with all diligence to search and attend unto as did the Prophets of old 1. Pet. 11. 12. if we intend by them to be made wise unto Salvation WE should herein be as the Merchant-man that seeks for Pearls he seeks for all sorts of them but when he hath found one of Great Price he parts with all to make it his own Mat. 13. 45 46. The Scripture is the Field the Place the Mine where we search and dig for Pearls see Prov. 2. 1 2 3 4 5. Every sacred Truth that is made effectual unto the good of our Souls is a Pearl whereby we are enriched but when we meet with when we fall upon this Pearl of price the Glory of Christ this is that which the Soul of a Believer cleaves unto with joy THEN do we find Food for our Souls in the Word of Truth then do we taste how gracious the Lord is therein then is the
Matter of Enquiry and Instruction for the most high and holy Spirits in Heaven The manifold Wisdom of God in them is made known unto Principalities and Powers in heavenly Places by the Church Ephes. 3. 10. And shall we neglect that which is the Object of Angelical Diligence to enquire into especially considering that we are more than they concerned in it IS Christ then thus glorious in our Eyes Do we see the Father in him or by seeing of him Do we sedulously daily contemplate on the Wisdom Love Grace Goodness Holiness and Righteousness of God as revealing and manifesting themselves in him Do we sufficiently consider that the immediate Vision of this Glory in Heaven will be our everlasting Blessedness Doth the imperfect View which we have of it here encrease our Desires after the perfect Soght of it above With respect unto these Enquiries I shall briefly speak unto sundry sorts of Men. SOME will say they understand not these things nor any Concernment of their own in them If they are true yet are they Notions which they may safely be without the Knowledge of for so far as they can discern they have no Influence on Christian Practice or Duties of Morality And the preaching of them doth but take off the Minds of Men from more necessary Duties But if the Gospel be hid it is hid unto them that perish And unto the Objection I say 1. NOTHING is more fully and clearly revealed in the Gospel than that unto us Jesus Christ is the Image of the invisible God that he is the Character of the Person of the Father so as that in seeing him we see the Father also that we have the Light of the Knowledge of the Glory of God in his Face alone as hath been proved This is the Principal Fundamental Mystery and Truth of the Gospel and which if it be not received believed owned all other Truths are useless unto our Souls To refer all the Testimonies that are given hereunto to the Doctrine which he taught in Contradistinction unto his Person as acting in the Discharge of his Office is Antievangilical Antichristian turning the whole Gospel into a Fable 2. IT is so that the Light of Faith is given unto us principally to enable us to behold the Glory of God in Christ to contemplate on it as unto all the Ends of its Manifestation So is it expresly affirmed 2 Cor. 4. 6. If we have not this Light as it is communicated by the Power of God unto them that do believe Ephes. 1. 17 18 19. we must be Strangers unto the whole Mystery of the Gospel 2 Cor. 4. 3 4. 3. THAT in the beholding of the Glory of God in Christ we behold his Glory also For herein is he infinitely glorious above the whole Creation in that in and by him alone the Glory of the Invisible God is represented unto us Herein do our Souls live This is that whereby the Image of God is renewed in us and we are made like unto the First born 4. THIS is so far from being unnecessary unto Christian Practice and the sanctified Duties of Morality that he knows not Christ he knows not the Gospel he knows not the Faith of the Catholick Church who imagins that they can be performed acceptably without it Yea this is the Root whence all other Christian Duties do spring and whereon they grow whereby they are distinguished from the Works of Heathens He is no Christian who believes not that Faith in the Person of Christ is the Spring of all Evangelical Obedience or who knows not that this Faith respects the Revelation of the Glory of God in him IF these things are so as they are the most important Truths of the Gospel and whose Denial overthrows the Foundation of Faith and is ruinous to Christian Religion Certainly it is our Duty to live in the constant Exercise of Faith with respect unto this Glory of Christ. And we have sufficient Experience of what kind of Morality the Ignorance of it hath produced OTHERS there are who may be some way Strangers but are no way Enemies unto this Mystery and to the practical Exercise of Faith therein Unto such I shall tender the ensuing Directions 1. RECKON in your Minds that this beholding of the Glory of Christ by beholding the Glory of God and all his Holy Properties in him is the greatest Priviledge whereof in this Life we can be made Partakers The Dawning of Heaven is in it and the First Fruits of Glory for this is Life Eternal to know the Father and whom he hath sent Christ Jesus John 17. 3. Unless you value it unless you esteem it as such a Priviledge you will not enjoy it and that which is not valued according unto its Worth is despised It is not enough to think it a Priviledge an Advantage but it is to be valued above other things according unto its Greatness and Excellency Destruction and Death say we have heard the Fame of it with our Ears Job 28. 22. And if we do no more we shall die Strangers unto it We are to cry after this Knowledge and lift up our Voice for this Understanding if we design to attain it 2. AS it is a great Priviledge which requires a due Valuation so it is a great Mystery which requires much Spiritual Wisdom to the right understanding of it and to direct in its Practise 1 Cor. 2. 4 5. Flesh and Blood will not reveal it unto us but we must be taught of God to apprehend it John 1. 12 13. Mat. 16. 16 17. Mere unsanctified Reason will never enable us unto nor guide us in the Discovery of this Duty Men are not so vain as to hope for Skill and Understanding in the Mystery of a secular Art or Trade without the diligent Use of those Means whereby it may be attained and shall we suppose that we may be furnished with spiritual Skill and Wisdom in this sacred Mystery without Diligence in the Use of the Means appointed of God for the attaining of it The Principal of them is Fervent Prayer Pray then with Moses that God would shew you this his Glory pray with the Apostle that the Eyes of your Understandings may be enlightened to behold it Pray that the God of our Lord Jesus Christ the Father of Glory may give unto you the spirit of Wisdom and Revelation in the Knowledge of him Fill your Minds with spiritual Thoughts and Contrivances about them Slothful and lazy Souls never obtain one View of this Glory the Lion in the way deters them from attempting it Being carnal they abhor all Diligence in the Use of spiritual Means such as Prayer and Meditation on things unto them uneasie unpleasing and difficult Unto others the Way partakes of the Nature of the End the Means of obtaining a View of the Glory of Christ are of the same Kind of the same Pleasantness with that View it self in their Proportion 3. LEARN the Use hereof from the Actings of contrary
Mind and Accord he graciously condescended unto the Susception and Discharge of it So the Apostle expresseth it Phil. 2. 5 6 7 8. Let this mind be in you which was also in Christ Jesus who being in the form of God thought it not robbery to be equal with God but made himself of no reputation and took on himself the form of a Servant and was made in the likeness of Men and being found in fashion as a man he humbled himself and became obedient unto death even the death of the Cross. IT was the Mind that was in Jesus Christ which is proposed unto our Consideration and Imitation What he was enclined and disposed unto from himself and his own mind alone And that in general which is ascribed unto him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exinanition or Self-emptiness he emptied himself This the Ancient Church called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we do his Condescention an Act of which kind in God is called the humbling of himself Psal. 113. 6. WHEREFORE the Susception of our Nature for the Discharge of the Office of Mediation therein was an Infinite Condescention in the Son of God wherein he is exceedingly Glorious in the Eyes of Believers AND I shall do these three Things 1. Shew in general the Greatness of this Condescention 2. Declare the Especial Nature of it And 3. Take what view we are able of the Glory of Christ therein 1. SUCH is the transcendent Excellency of the Divine Nature that it is said of God that he dwelleth on high and humbleth himself to behold the things that are in Heaven and in the Earth Psal. 113. 5 6. He condescends from the Prerogative of his Excellency to behold to look upon to take notice of the most glorious Things in Heaven above and the greatest Things in the Earth below All his Respect unto the Creatures the most glorious of them is an Act of Infinite Condescention And it is so on Two Accounts 1. BECAUSE of the Infinite Distance that is between his Essence Nature or Being and that of the Creatures Hence all Nations before him are as the Drop of a Bucket and are counted as the small Dust of the Ballance yea that they are as nothing that they are accounted unto him less than nothing and vanity All Being is essentially in him and in comparison thereunto all other things are as nothing And there are no Measures there is no Proportion between infinite being and nothing Nothing that should induce a Regard from the one unto the other Wherefore the Infinite Essential Greatness of the Nature of God with its Infinite Distance from the Nature of all Creatures thereby causeth all his Dealings with them to be in the way of Condescention or humbling himself So it is expressed Isa. 57. 15. Thus saith the high and lofty one who inhabiteth Eternity I dwell in the high and holy Place with him also who is of a concrite and humble Spirit to revive the Spirit of the humble and to revive the heart of the contrite ones He is so the high and lofty one and so inhabiteth Eternity or existeth in his own Eternal Being that it is an Act of mere Grace in him to take notice of things below and therefore he doth i◠in an especial manner of those whom the World doth most despise 2. IT ariseth from his Infinite Self-Sufficiency unto all the Acts and Ends of his own Eternal Blessedness What we have a Regard unto what we respect and desire it is that it may add unto our Satisfaction So it is so it must be with every Creature no Creature is self-sufficient unto its own Blessedness The humane Nature of Christ himself in Heaven is not so it lives in God and God in it in a full dependance on God and in receiving blessed and glorious Communications from him No rational Creature Angel or Man can do think act any thing but it is all to add to their Perfection and Satisfaction they are not Self-sufficient God alone wants nothing stands in need of nothing nothing can be added unto him seeing he giveth unto all Life and Breath and althings Act. 17. 25. The whole Creation in all its Excellency cannot contribute one Mite unto the Satisfaction or Blessedness of God He hath it all in Infinite Perfection from himself and his own Nature our Goodness extends not unto him A Man cannot profit God as he may profit his Neighbour If thou sinnest what dost thou against him and if thy Transgressions are multiplied what dost thou unto him God loseth nothing of his own Self-sufficiency and Blessedness therein by all this and if thou be righteous what givest thou unto him or what receiveth he at thy hand Job 35. 6 7 8. And from hence also it follows that all Gods concernment in the Creation is by an Act of Condescention HOW glorious then is the Condescention of the Son of God in his Susception of the Office of Mediation For if such be the Perfection of the Divine Nature and its distance so absolutely Infinite from the whole Creation and if such be his Self-sufficiency unto his own Eternal Blessedness as that nothing can be taken from him nothing added unto him so that every Regard in him unto any of the Creatures is an Act of Self-Humiliation and Condescention from the Prerogative of his Being and State what Heart can conceive what Tongue can express the Glory of that Condescention in the Son of God whereby he took our Nature upon him took it to be his own in order unto a discharge of the Office of Mediation on our Behalf BUT that we may the better behold the Glory of Christ herein we may briefly consider the Especial Nature of this Condescention and wherein it doth consist BUT whereas not only the Denial but Misapprehensions hereof have pestered the Church of God in all Ages we must in the first place reject them and then declare the Truth 1. THIS Condescention of the Son of God did not consist in a laying aside or parting with or separation from the Divine Nature so as that he should cease to be God by being Man The Foundation of it lay in this that he was in the form of God and counted it not robbery to be equal with God Phil. 2. v. 6. That is being really and essentially God in his Divine Nature he professed himself therein to be equal with God or the Person of the Father He was in the Form of God that is he was God participant of the Divine Nature for God hath no Form but that of his Essence and Being and hence he was equal with God in Authority Dignity and Power Because he was in the Form of God he must be equal with God for there is Order in the Divine Persons but no Inequality in the Divine Being So the Jews understood him that when he said God was his Father he made himself equal with God For in his so saying he ascribed unto himself equal Power with
truths that are branched from it I have at large declared in my Discourse concerning the whole dispensation of the Holy Spirit Here therefore it must have no place amongst those many other things which offer themselves unto our centemplation as part of this Glory or intimately belonging thereunto I shall insist briefly on Three only which cannot be reduced directly unto the former heads AND the first of these is That intimate Conjunction that is between Christ and the Church whence it is just and equal in the sight of God according unto the Rules of his Eternal Righteousness that what he did and suffered in the Discharge of his Office should be esteemed reckoned and imputed unto us as unto all the fruits and benefits of it as if we had done and suffered the same things our selves For this conjunction of his with us was an act of his own Mind and Will wherein he is ineffably glorious THE Enemies of the glory of Christ and of his Cross do take this for granted That there ought to be such a conjunction between the guilty person and him that suffers for him as that in him the guilty person may be said in some sense to undergo the punishment himself But then they affirm on the other hand That there was no such conjunction between Christ and sinners none at all but that he was a man as they were men and otherwise that he was at the greatest distance from them all as it is possible for one man to be from another Socin de Servat lib. 3. cap. 3. The falseness of this latter Assertion and the gross ignorance of the Scripture under a pretence of subtilty in them that make it will evidently appear in our ensuing Discourse THE Apostle tells us 1 Pet. 2. 24. That in his own self he bare our sins in his own body on the tree and chap. 3. 18. That he suffered for sin the just for the unjust that he might bring us unto God But this seems somewhat strange unto Reason where is the Justice where is the Equity that the just should suffer for the unjust Where is Divine Righteousness herein For it was an act of God The Lord hath laid on him the iniquites of us all Isa. 53. 6. The Equity hereof with the grounds of it must be here a little enquired into FIRST of all it is certain that all the Elect the whole Church of God fell in Adam under the curse due to the transgression of the Law It is so also that in this curse Death both Temporal and Eternal was contained This curse none could undergo and be sayed Nor was it consistent with the Righteousness or Holiness or Truth of God that sin should go unpunished Wherefore there was a necessity upon a supposition of Gods Decree to save his Church of a Translation of punishment namely from them who had deserved it and could not bear it unto one who had not deserved it but could bear it A SUPPOSITION of this Translation of punishment by Divine dispensation is the foundation of Christian Religion yea of all supernatural Revelation contained in the Scripture This was first intimated in the first promise and afterwards explained and confirmed in all the institutions of the Old Testament For although in the Sacrifices of the Law there was a revival of the greatest and most fundamental principal of the Law of Nature namely That God is to be worshipped with our best yet the principal end and use of them was to represent this translation of punishment from the offender unto another who was to be a Sacrifice in his stead THE reasons of the equity hereof and the unspeakable glory of Christ herein is what we now enquire into And I shall reduce what ought to be spoken hereunto to the ensuing Heads 1. IT is not contrary unto the nature of Divine Justice it doth not interfere with the principles of natural light in man that in sundry cases some persons should suffer punishment for the sins and offences of others I SHALL at present give this Assertion no other confirmation but only that God hath often done so who will who can do no iniquity SO he affirms that he will do Exod. 20. 5. Visiting the sins of the fathers upon the children under the third and fourth generation It is no exception of weight that they also are sinners continuing in their Fathers sins for the worst of sinners must not be dealt unjustly withal but they must be so if they are punished for their fathers sins and it be absolutely unlawful that any one should be punished for the sin of another SO the Church affirms Our fathers have sinned and are not and we have born their iniquities Lam. 5. 11. And so it was For in the Babylonish captivity God punished the sins of their fore-fathers especially those committed in the days of Manasses 2 King 23. 26 27. As afterwards in the final destruction of that Church and Nation God punished in them the guilt of all bloody persecutions from the beginning of the world Luke 11. 50 51. SO Canaan was cursed for the sin of his Father Gen. 9. 25. Saul's seven Sons were put to death for their Fathers bloody Cruelty 2 Sam. 21. 8. 14. For the Sin of David seventy thousand of the People were destroyed by an Angel concerning whom he said It is I that have sinned and done evil these sheep what have they done 2 Sam. 24. 15 17. See also 1 King 21. 29. So was it with all the Children or Infants that perished in the Flood or in the Conflagration of Sodom and Gomorrah And other instances of the like nature may be assigned IT is therefore evident That there is no inconsistency with the nature of Divine Justice nor the Rules of Reason among Men that in sundry Cases the Sins of some may be punished on others 2. IT is to be observed that this Administration of Justice is not promiscuous that any whatever may be punished for the sins of any others There is always a special Cause and Reason of it and this is a peculiar conjunction between them who sin and those who are punished for their sins And two Things belong unto this Conjunction 1. Especial Relation 2. Especial mutual Interest 1. THERE is an especial Relation required unto this Translation of Punishment Such as that between Parents and Children as in most of the Instances before given or between a King and Subjects as in the Case of David Hereby the Persons sinning and those suffering are constituted one Body wherein if one Member offend anonother may justly suffer The back may answer for what the hands takes away 2. IT consists in mutual Interest Those whose sins are punished in others have such an Interest in them as that their being so is a punishment unto themselves Therefore are such sinners threatned with the punishment and evils that shall befall their Posterity or Children for their sakes which is highly poenal unto themselves Numb 14. 33.
all the Benefits of his Mediation unto them that do believe as it was before proposed WE on our part are said herein to receive him and that by Faith John 1. 11 12. Now where he is received by us he must be tendred given granted or communicated unto us And this he is by some divine Acts of the Father and some of his own THE Foundation of the whole is laid in a Soveraign Act of the Will the Pleasure the Grace of the Father And this is the Order and Method of all divine Operations in the Way and Work of Grace They originally proceed all from him and having effected their Ends do return rest and center in him again see Ephes. 1. 4 5 6. Wherefore that Christ is made ours that he is communicated unto us is originally from the free Act Grant and Donation of the Father 1 Cor. 1. 30. Rom. 5. 15 16 17. And hereunto sundry things do concur As 1. His Eternal Purpose which he purposed in himself to glorifie his Grace in all his Elect by this Communication of Christ and the Benefits of his Mediation unto them which the Apostle declares at large Ephes. 1. 2. His granting all the Elect unto Christ to be his own so to do and suffer for them what was antecedaneously necessary unto the actual Communication of himself unto them Thine they were and thou gavest them to me Joh. 17. 3. The giving of the Promise or the Constitution of the Rule and Law of the Gospel whereby a participation of Christ an Interest in him and all that he is is made over and assured unto Believers Joh. 1. 12. 1 Joh. 1. 1 2 3 4. 4. An Act of Almighty Power working and creating Faith in the Souls of the Elect enabling them to receive Christ so exhibited and communicated unto them by the Gospel Ephes. 1. 19 20. Chap. 2. 5 6 7 8. THESE things which I have but named have an Influence into the Glory of Christ herein For this Communication of him unto the Church is an effect of the eternal Counsel Wisdom Grace and Power of the Father BUT they are the Acts of Christ himself herein which principally we enquire into as those which manifest the Glory of his Wisdom Love and Condescention AND 1. He gives and communicates unto them his holy Spirit the holy Spirit as peculiarly his as granted unto him of the Father as inhabiting in him in all fulness This Spirit abiding originally as to his Person and immeasurably as unto his Effects and Operations in himself he gives unto all Believers to inhabit and abide in them also Joh. 14. 14. 20. 1 Cor. 6. 16 17. Rom. 8. 8. Hence follows an ineffable Union between him and them For as in his Incarnation he took our Nature into personal Union with his own so herein he takes our Persons into a Mystical Union with himself Hereby he becomes ours and we are his AND herein is he unspeakably glorious For this Mystery of the Inhabitation of the same Spirit in him as the Head and the Church as his Body animating the whole is a transcendent Effect of Divine Wisdom There is nothing of this Nature in the whole Creation besides no such Union no such mutual Communication The strictest Unions and Relations in Nature are but Shadows of it Ephes. 5. 25 26 27 28 29 30 31 32. Herein also is the Lord Christ precious unto them that do believe but a Stone of stumbling and a Rock of offence unto the Disobedient This glorious ineffable Effect of his Wisdom and Grace this rare peculiar singular Way of the Communication of himself unto the Church is by many despised They know it may be some of them what it is to be joyned unto an Harlot so as to become one Flesh but what it is to be joyned unto the Lord so as to become one Spirit they know not But this Principle and Spring of the spiritual Life of the Church and of all vital spiritual Motions towards God and Things heavenly wherein and whereby our Life is hid with Christ in God is the Glory the Exaltation the Honor the Security of the Church unto the Praise of the Grace of God The Understanding of it in its Causes Effects Operations and Priviledges wherewith it is accompanied is to be preferred above all the Wisdom in and of the World 2. HE thus communicates himself unto us by the Formation of a new Nature his own Nature in us so as that the very same spiritual Nature is in him and in the Church Only it is so with this difference that in him it is in the absolute perfection of all those glorious Graces wherein it doth consist in the Church it is in various Measures and Degrees according as he is pleased to communicate it But the same Divine Nature it is that is in him and us for through the precious Promises of the Gospel we are made Partakers of his Divine Nature It is not enough for us that he hath taken our Nature to be his unless he gives us also his Nature to be ours that is implants in our Souls all those gracious Qualifications as unto the Essence and Substance of them wherewith he himself in his human Nature is endued This is that new Man that new Creature that Divine Nature that Spirit which is born of the Spirit that Transformation into the Image of Christ that putting of him on that Workmanship of God whereunto in him we are created that the Scripture so fully testifieth unto Joh. 3. 6. Rom. 6. 3 4 5 6 7 8. 2 Cor. 3. 18. Chap. 5. 17. Ephes. 4. 20. 24. 2 Pet. 1. 4. AND that new Heavenly Nature which is thus formed in Believers as the first vital Act of that Union which is between Christ and them by the Inhabitation of the same Spirit is peculiarly his Nature For both is it so as it is in him the Idaea and the Exemplar of it in us inasmuch as we are predestinated to be conformed unto his Image and as it is wrought or produced in our Souls by an Emanation of Power Vertue and Efficiency from him THIS is a most heavenly Way of the Communication of himself unto us wherein of God he is made unto us Wisdom and Sanctification Hereon he says of his Church This now is Bone of my Bone and Flesh of my Flesh I see my self my own Nature in them whence they are comely and desirable Hereby he makes way to present it to himself a glorious Church not having Spot or Wrinkle or any such thing but holy and without Blemish On this Communication of Christ unto us by the forming of his own Nature in us depends all the Purity the Beauty the Holiness the inward Clory of the Church Hereby is it really substantially internally separated from the World and distinguished from all others who in the outward forms of things in the Profession and Duties of Religion seem to be the same with them Hereby it becomes the First Fruits
sence withdrawn and that we do not behold his Glory We retain Notions of Truth concerning his Person Office and Grace but faith is not in constant exercise as to real views of him and his Glory For there is nothing more certain in Christian Experience than this is that while we do really by Faith behold the Glory of Christ as proposed in the Gospel the Glory of his Person and Office as before described and so abide in Holy Thoughts and Meditations thereof especially in our private Duties and Retirements all Grace will live and thrive in us in some measure especially love unto his Person and therein unto all that belongs unto him Let us but put it to the trial and we shall infallibly find the promised event DO any of us find decays in Grace prevailing in us deadness coldness lukewarmness a kind of Spiritual Stupidity and senseless coming upon us Do we find an unreadiness unto the exercise of Grace in its proper season and the vigorous actings of it in Duties of Communion with God And would we have our souls recovered from these dangerous diseases Let us assure our selves there is no better way for our healing and deliverance yea no other way but this alone namely the obtaining a fresh view of the Glory of Christ by faith and a steady abiding therein Constant contemplation of Christ and his Glory putting forth its transforming power unto the revival of all Grace is the only relief in this case as shall further be shewed afterwards SOME will say that this must be effected by fresh supplies and renewed communications of the Holy Spirit Unless he fall as dew and showers on our dry and barren hearts unless he causeth our Graces to spring thrive and bring forth fruit unless he revive and increase faith love and holiness in our souls our backslidings will not be healed nor our spiritual state be recovered Unto this end is he prayed for and promised in the Scripture see Cant. 4. 16. Isa. 44. 3 4. Ezek. 11. 19. chap. 36. 26. Hos. 14. 5 6. And so it is The immediate efficiency of the revival of our souls is from and by the Holy Spirit But the enquiry is in what way or by what means we may obtain the supplies and communications of him unto this end This the Apostle declares in the place insisted on We beholding the Glory of Christ in a Glass are changed into the same image from glory to glory even by the spirit of the Lord. It is in the exercise of Faith on Christ in the way before described that the Holy Spirit puts forth his renewing transforming Power in and upon our souls This therefore is that alone which will retrive Christians from their present decays and deadness SOME complain greatly of their State and Condition none so dead so dull and stupid as they They know not whether they have any spark of heavenly life left in them some make weak and faint endeavours for a recovery which are like the attempts of a man in a dream wherein he seems to use great endeavours without any success Some put themselves unto multiplied duties Howbeit the Generallity of Professors seem to be in a pining thriftless condition And the reason of it is because they will not sincerely and constantly make use of the only remedy and relief like a man that will rather chuse to pine away in his sickness with some useless transient refreshments than apply himself unto a known and approved remedy because it may be the use of it is unsuited unto some of his present occasions Now this is to live in the exercise of Faith in Christ Jesus This himself assures us of Joh. 15. 4 5. Abide in me and I in you As the branch cannot bear fruit of it self-except it abide in the vine no more can ye except you abide in me I am the vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing THERE is a twofold coming unto Christ by believing The first is that we may have life that is a spring and principle of spiritual life communicated unto us from him for he is our life Col. 3. 3. and because he liveth we live also Joh. 14. 19. Yea it is not so much we that live as he liveth in us Gal. 2. 1 9 20. And unbelief is a not coming unto him that we may have life Joh. 5. 40. But secondly there is also a coming unto him by believers in the actual exercise of Faith that they may have this life more abundantly Joh. 10. 10. That is such supplies of Grace as may keep their souls in a healthy vigorous acting of all the powers of spiritual life And as he reproacheth some that they would not come unto him that they might have life so he may justly reprove us all that we do not so come unto him in the actual exercise of Faith as that we might have this life more abundantly SECONDLY When the Lord Christ is near us and we do behold his Glory he will frequently communicate spiritual refreshment in peace consolation and joy unto our souls We shall not only hereby have our graces excited with respect unto him as their object but be made sensible of his actings towards us in the communications of himself and his love unto us When the Sun of Righteousness ariseth on any soul or makes any near approach thereunto it shall find healing under his Wings his beams of Grace shall convey by his spirit holy spiritual refreshment thereunto For he is present with us by his spirit and these are his fruits and effects as he is the Comforter suited unto his Office as he is promised unto us MANY love to walk in a very careless unwise profession So long as they can hold out in the performance of outward duties they are very regardless of the greatest Evangelical Priviledges of those things which are the marrow of divine Promises all real endeavours of a vital communion with Christ. Such are spiritual peace refreshing consolations ineffable joys and the blessed composure of assurance Without some taste and experience of these things profession is heartless lifeless useless and Religion it self a dead carcass without an animating soul. The peace which some enjoy is a meer stupidity They judge not these things to be real which are the substance of Christs present reward and a renunciation whereof would deprive the Church of its principal supportments and encouragements in all its sufferings It is a great evidence of the power of unbelief when we can satisfie our selves without an experience in our own hearts of the great things in this kind of Joy Peace Consolation Assurance that are promised in the Gospel For how can it be supposed that we do indeed believe the promises of things future namely of Heaven Immortality and Glory the faith whereof is the foundation of all Religion when we do not believe the
promises of the present reward in these spiritual Priviledges And how shall we be thought to believe them when we do not endeavour after an experience of the things themselves in our own souls but are even contented without them But herein men deceive themselves They would very desirously have evangelical Joy Peace and Assurance to countenance them in their evil frames and careless walking And some have attempted to reconcile these things unto the ruin of their souls But it will not be Without the diligent exercise of the Grace of Obedience we shall never enjoy the Grace of Consolation But we must speak somewhat of these things afterwards IT is peculiarly in the view of the Glory of Christ in in his approaches unto us and abiding with us that we are made Partakers of Evangelical Peace Consolation Joy and Assurance These are a part of the Royal Train of his Graces of the Reward wherewith he is accompanied His reward is with him Wherever he is graciously present with any these things are never wanting in a due measure and degree unless it be by their own fault or for their trial In these things doth he give the Church of his loves Cant. 7. 12. For if any man saith he loveth me I will love him and manifest my self unto him Joh. 14. 21. Yea I and the Father will come unto him and make our abode with him v. 23. and that so as to sup with him Rev. 3. 20. which on his part can be only by the Communication of those spiritual refreshments The only enquiry is by what way and means we do receive them Now I say this is in and by our beholding of the Glory of Christ by Faith 1 Pet. 1. 9 10. Let that Glory be rightly stated as before laid down the Glory of his Person his Office his Condescention Exaltation Love and Grace let Faith be fixed in a view and contemplation of it mix it self with it as represented in the Glass of the Gospel meditate upon it embrace it and virtue will proceed from Christ communicating spiritual supernatural refreshment and joy unto our souls Yea in ordinary cases it is impossible that believers should have a real prospect of this Glory at any time but that it will in some measure affect their hearts with a sense of his love which is the spring of all consolation in them In the exercise of Faith on the discoveries of the Glory of Christ made unto us in the Gospel no man shall ever totally want such intimations of his Love yea such effusions of it in his heart as shall be a living spring of those spiritual refreshments Joh. 4. 14. Rom. 5. 5. When therefore we lose these things as unto a sense of them in our souls it is evident that the Lord Christ is withdrawn and that we do not behold his Glory BUT I cannot here avoid another short digression There are those by whom all these things are derided as distempered fancies and imaginations Yea such things have been spoken and written of them as contain a virtual renunciation of the Gospel the powers of the World to come and the whole work of the Holy Ghost as the comforter of the Church And hereby all real entercourse between the Person of Christ and the souls of them that do believe is utterly overthrown reducing all Religion to an outward shew and a pageantry fitter for a stage than that Temple of God which is in the minds of men According unto the sentiments of these prophane scoffers there is no such thing as the shedding abroad of the love of God in our hearts by the Holy Ghost nor as the witnessing of the spirit of God with our spirits that we are the Children of God from which these spiritual joys and refreshments are inseparable as their necessary effects No such thing as the lifting up of the Light of Gods countenance upon us which will put gladness into our hearts that gladness which comprizeth all the things mentioned No such thing as rejoycing upon Believing with joy unspeakable and full of Glory no such thing as Christs shewing and manifesting himself unto us supping with us and giving us of his loves that the divine promises of a feast of fat things and Wine well refined in Gospel-Mercies are empty and insignificant words that all those ravishing joys and exultations of spirit that multitudes of faithful Martyrs of old and in later ages have enjoyed by a view of the Glory of God in Christ and a sense of his love whereunto they gave testimony unto their last moments in the midst of their torments were but fancies and Imaginations But it is the height of impudence in these profane scoffers that they proclaim their own Ignorance of those things which are the real powers of our Religion OTHERS there are who will not deny the truth of these things They dare not rise up in contradiction unto those express Testimonies of the Scripture wherewith they are confirmed And they do suppose that some are partakers of them at least they were so formerly but as for their parts they have no experience of them nor do judge it their duty to endeavour after it They can make a shift to live on hopes of Heaven and future Glory As unto what is present they desire no more but to be found in the performance of some duties in answer unto their convictions which gives them that sorry peace which they do enjoy So do many countenance themselves in their spiritual sloth and unbelief keeping themselves at liberty to seek for refreshment and satisfaction in other things whilst those of the Gospel are despised And these things are inconsistent While men look for their chief refreshment and satisfaction in temporal things it is impossible they should seek after those that are spiritual in a due manner And it must be confessed that when we have a due regard unto spiritual evangelical Consolations and Joys it will abate and take off our affections unto and satisfaction in present enjoyments Phil. 3 8 9. BUT there is no more sacred truth than this That where Christ is present with Believers where he is not withdrawn for a season from them where they live in the view of his Glory by faith as it is proposed unto them in the Gospel he will give unto them at his own seasons such intimations of his love such supplies of his spirit such holy joys and rejoycings such repose of soul in assurance as shall refresh their souls fill them with joy satisfie them with spiritual delight and quicken them unto all acts of holy Communion with himself LET no such dishonour be reflected on the Gospel that whereas the faith of it and obedience unto it are usually accompanied with outward Troubles Afflictions Persecution and Reproaches as we are foretold they should be that it doth not by its inward consolations and divine refreshments outballance all those evils which we may undergo upon the account of it So to suppose is expresly
his Methods of Serpentine Subtilty and casts in his fiery Darts so to disquiet discompose and deject them as that they can retain no comfortable Views of Christ or his Glory Hence arise fears doubts disputes uncertainties with various Disconsolations Hereon they cannot apprehend the Love of Christ nor be sensible of any Interest they have therein or any refreshing perswasions that they are accepted with him If such things sometimes shine and beam into their Minds yet they quickly vanish and disappear Fears that they are rejected and cast off by him that he will not receive them here nor hereafter do come in their place hence are they filled with Anxieties and Despondencies under which it is impossible they should have any clear View of his Glory I KNOW that Ignorance Atheism and Obstinate Security in sensual Sins do combine to despise all these things But it is no new thing in the World that Men outwardly professing Christian Religion when they find gain in that Godliness should speak evil of the things which they know not and corrupt themselves in what they know naturally as bruit Beasts 2. WITH others he deals after another manner By various means he seduceth them into a careless Security wherein they promise Peace unto themselves without any diligent search into these things Hereon they live in a general presumption that they shall be saved by Christ although they know not how This makes the Apostle so earnest in pressing the Duty of self-examination on all Christians 2 Cor. 13. 5. Examine your selves whether you be in the Faith prove your own selves know you not your own selves that Christ is in you except you be reprobates The Rule of Self-judging prescribed by him is whether Christ be in us or no and in us he cannot be unless he be received by that Faith wherewith we behold his Glory For by Faith we receive him and by Faith he dwelleth in our hearts Joh. 1. 12. Eph. 3. 17. THIS is the principal way of his prevailing in the World Multitudes by his Seduction live in great security under the utmost neglect of these things Security is granted to be an Evil destructive of the Souls of Men but then it is supposed to consist only in Impenitency for great and open Sins but to be neglective of endeavouring an experience of the Power and Grace of the Gospel in our own Souls under a Profession of Religion is no less destructive and pernicious than impenitency in any course of sin THESE and the like Obstructions unto Faith in its Operations being added unto its own imperfections are another cause whence our View of the Glory of Christ in this World is weak and unsteady so that for the most part it doth but transiently affect our Minds and not so fully transform them into his likeness as otherwise it would IT is now time to consider that sight which we shall have of the Glory of Christ in Heaven in comparison of that which we have here below Now this is equal stable always the same without interruption or diversion And this is evident both in the causes or means of it as also in our perfect Deliverance from every thing that might be an hindrance in it or an obstrunction unto it 1. WE may consider the state of our minds in Glory The faculties of our Souls shall then be made perfect Heb. 12. The Spirits of just Men made perfect 1. Freed from all the clogs of the flesh and all its influence upon them and restraint of their Powers in their Operations 2. Perfectly purified from all Principles of instability and variety of all Inclinations unto things Sensual and Carnal and all Contrivances of Self-preservation or Advancement being wholly transformed into the Image of God in spirituality and holiness And to take in the state of our Bodies after the Resurrection even they also in all their Powers and Senses shall be made entirely subservient unto the most spiritual actings of our Minds in their highest Elevation by the Light of Glory Hereby shall we be enabled and fitted eternally to abide in the Contemplation of the Glory of Christ with joy and satisfaction The understanding shall be always perfected with the Vision of God and the Affections cleave inseparably to him which is Blessedness THE very essential faculties of our Souls in that way and manner of working which by their Union with our Bodies they are confined unto are not able to comprehend and abide constantly in the Contemplation of this Glory So that though our sight of it here be dim and imperfect and the proposal of it obscure yet from the weakness of our minds we are forced sometimes to turn aside from what we do discern as we do our bodily eyes from the beams of the Sun when it shines in its brightness But in this perfect State they are able to behold and delight in this Glory constantly with eternal satisfaction BUT as for me saith David I will behold thy face in Righteousness I shall be satisfied when I awake with thy likeness Psal. 17. 15. It is Christ alone who is the Likeness and Image of God When we awake in the other World with our Minds purified and rectified the beholding of him shall be always satisfying unto us There will be then no Satiety no Weariness no Indispositions but the Mind being made perfect in all its faculties powers and operations with respect unto its utmost end which is the enjoyment of God is satisfied in the beholding of him for evermore And where there is perfect satisfaction without Satiety there is blessedness for ever So the Holy Spirit affirms of the four living Creatures in the Revelation They rest not day nor night saying holy holy holy Lord God Almighty Chap. 4. 8. They are continually exercised in the Admiration and Praises of God in Christ without weariness or interruption Herein shall we be made like unto Angels 2. AS our Minds in their essential powers and Faculties shall be enabled to comprehend and acquiesce in this Glory of Christ so the means or instrument of the beholding of it is much more excellent than Faith and in its kind absolutely perfect as hath in part been before declared This is vision or sight Here we walk by Faith there by Sight And this Sight is not an external aid like a Glass helping the weakness of the visive faculty to see things afar off but it is an internal power or an act of the internal power of our Minds wherewith they are endowed in a glorified state Hereby we shall be able to see him face to face to see him as he is in a direct comprehension of his Glory for this sight or visive power shall be given us for this very end namely to enable us so to do Hereunto the whole Glory of Christ is clear perspicuous and evident which will give us eternal Acquiescency therein Hence shall our sight of the Glory of Christ be invariable and always the same 2. THE Lord
in and dealt with the Church under the Old Testament from first to last in so doing he constantly assumes unto himself Human Affections to intimate that a season would come when he would immediately act in that Nature And indeed after the fall there is nothing spoken of God in the Old Testament nothing of his Institutions nothing of the way and manner of dealing with the Church but what hath respect unto the future Incarnation of Christ. And it had been absurd to bring in God under perpetual Anthropopathis as grieving repenting being angry well-pleased and the like were it not but that the Divine Person intended was to take on him the Nature wherein such Affections do dwell 4. IT was represented in Propheticat Visions So the Apostle affirms that the Vision which Isaiah had of him was when he saw his Glory John 12. 41. And it was a blessed Representation thereof For his Divine Person being exalted on a Throne of Glory his Train filled the Temple The whole Train of his Glorious Grace filled the Temple of his body This is the true Tabernacle which God pitched and not man The Temple which was destroy'd and which he raised again in three days wherein dwelt the fulness of the Godhead Col. 1. 9. This Glory was now presented unto the view of Isaiah Chap. 6. 1 2 3. which filled him with Dread and Astonishment But from thence he was relieved by an act of the Ministry of that Glorious one taking away his Iniquity by a coal from the Altar which typified the purifying efficacy of his Sacrifice This was food for the Souls of Believers in these and on the like occasions did the whole Church lift up their voice in that Holy Cry Make hast our Beloved and be thou like to a Roe or to a young Hart on the Mountain of Spices OF the same Nature was his Glorious Appearance on Mount Sinai at the giving of the Law Exod. 19. For the description thereof by the Psalmist Psal. 68. 17 18. is applyed by the Apostle unto the Ascension of Christ after his Resurrection Ephes. 4. 8 9 10 11. Only as it was then full of outward Terror because of the giving of the fiery Law it was referred unto by the Psalmist as full of Mercy with respect unto his Accomplishment of the same Law His giving of it was as Death unto them concerned because of its Holiness and the severity of the the Curse wherewith it was attended his fulfilling of it was Life by the Pardon and Righteousness which issued from thence 5. THE Doctrine of his Incarnation whereby he became the Subject of all that Glory which we enquire after was revealed although not so clearly as by the Gospel after the actual accomplishment of the thing it self In how many places this is done in the Old Testament I have elsewhere declared at least I have explained and vindicated many of them for no man can presume to know them all Vindic. Evangel One instance therefore shall here suffice and this is that of the same Prophet Isaiah chap. 9. v. 6 7. Unto us a child is born unto us a Son is given and the government shall be on his shoulder and his name shall be called Wonderful Counsellor the mighty God the everlasting Father the Prince of Peace of the encrease of his government and peace there shall be no end upon the Throne of David and upon his Kingdom to order it and establish it with judgment and Justice from henceforth and for ever the zeal of the Lord of Hosts will perform this This one Testimony is sufficient to confound all Jews Socinians and other Enemies of the Glory of Christ. I do acknowledge that not-notwithstanding this Declaration of the Glory of Christ in his future Incarnation and Rule there remained much darkness in the minds of them unto whom it was then made For although they might and did acquiesce in the truth of the Revelation yet they could frame to themselves no notions of the way or manner of its accomplishment But now when every word of it is explained declared and its Mystical Sence visibly laid open unto us in the Gospel and by the accomplishment exactly answering every expression in it it is Judicial Blindness not to receive it Nothing but the Satanical Pride of the hearts of men which will admit of no effects of Infinite Wisdom but what they suppose they can comprehend can shut their eyes against the Light of this Truth 6. PROMISES Prophesies Praedictions concerning his Person his coming his Office his Kingdom and his Glory in them all with the Wisdom Grace and Love of God to the Church in him are the Line of Life as was said which runs through all the Writings of the Old Testament and take up a great portion of them Those were the things which he expounded unto his Disciples out of Moses and all the Prophets Concerning these things he appealed to the Scriptures against all his adversaries Search the Scriptures for they are they that testifie of me And if we find them not if we discern them not therein it is because a vail of Blindness is over our minds Nor can we read study or meditate on the Writings of the Old Testament unto any Advantage unless we design to find out and behold the Glory of Christ declared and represented in them For want hereof they are a sealed book to many unto this day 7. IT is usual in the Old Testament to set out the Glory of Christ under Metaphorical Expressions yea it aboundeth therein For such Allusions are exceedingly suited to let in a sense into our minds of those things which we cannot distinctly comprehend And there is an Infinite Condescention of Divine Wisdom in their way of Instruction Representing unto us the Power of Things Spiritual in what we naturally discern Instances of this kind in calling the Lord Christ by the Names of those Creatures which unto our senses represent that Excellency which is spiritually in him are innumerable So he is called the Rose for the sweet savour of his Love Grace and Obedience the Lilly for his gracious Beauty and Amiableness the Pearl of Price for his worth for to them that believe he is precious the Vine for his fruitfulness the Lion for his Power The Lamb for his Meekness and Fitness for Sacrifice with other things of the like kind almost innumerable THESE Things have I mentioned not with any design to search into the depth of this Treasury of those Divine Truths concerning the Glory of Christ but only to give a little Light unto the words of the Evangelist that he opened unto his disciples out of Moses and all the Prophets the things which concerned himself and to stir up our own souls unto a contemplation of them as contained therein CHAP. IX The Glory of Christ in his intimate Conjunction with the Church VVHAT concerns the Glory of Christ in the Mission of the Holy Ghost unto the Church with all the Divine