Theophilie, or, A discourse of the saints amitie with God in Christ by Theophilus Gale.

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

SECT. 1. Christ's Mediatorie excellences from the Desig∣nation 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 conside∣rations together, because they mutually give to,* 1.1 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 him∣self. Now the excellences of Christ may be considered, 1. As Mediatorie and Relative,

or, 2. As Absolute. The Mediatorie excel∣lences of Christ may be again considered, as relative, 1. To God the Father, or 2. To his friends, and members. Christ's Media∣torie excellences, as relative to God the Fa∣ther, may be farther referred, (1.) To the Father's Divine Designation, and Appoint∣ment; 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 Apti∣tude 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;* 1.2 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.s 1.3 This is most agreable to the In∣finite 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,

the 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 ma∣ny 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 Prin∣ciple to al his elect seed, and by his obedience brings life to al,* 1.4 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; mi∣serie, 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 A∣dam's fal) as in regard of State: for the sinful world, whereof Adam was the first principle,

is called the old, past world, in respect of its sin∣ful 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 sub∣jection, not to Angels, or any other Creature, but to Christ,* 1.5 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, Pur∣chasers, or Dispensors of Grace, in this new world, but the Son of God alone: So,* 1.6 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 Au∣toritie, to change the old, sinful, ruinated world, into a new, repaired world of Grace, and Righteousnes: neither is there the least

tittle, 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 compre∣hensive 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 im∣powered to change the old world of sin, and miscrie, into a new world of Grace and Righ∣teousnes. Thus Deering on this place:

'For seing the world to come, noteth al the Re∣stitution 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 Fa∣ther, made subject to Christ alone, in op∣position to Angels, and al other Creatures.

Hence Christ is stiled, Esa. 9.6. the Father of Eternitie: Which the LXX. render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.* 1.7 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 Fa∣ther's election; whereby he was constituted Head of al the Electt 1.8 (2.) He was sealed by the indelible character of the Father's Glorie, Heb. 1.3. by the fulnes of the Deitie, espous∣ing, 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 in∣auguration, or installement into office. (6.) God the Father sealed Christ by giv∣ing him up as a sacrifice for sin, and own∣ing of him by sensible tokens from Hea∣ven, 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, inaugu∣rated,

sanctified, 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 Fa∣ther's constituting, or appointing Christ to his Office, Heb. 3.2. Who was faithful to him that appointed him, &c.u 1.9〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to him that made, constituted, dignified, adorned him with his office, accord∣ing to the import of the Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: thus Heb. 5.4, 5. it is said, that Christ took not this Honor to him∣self, but was called thereto of God,* 1.10 as 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 con∣stituted, 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 ima∣ginable to him, as it was to Saul, and Ʋz∣ziah, who entrenched on the Priestly office, without any Cal from God. But it is ob∣servable, that Christ's Vocation, here, is brought in by way of Antithesis, or oppositi∣on to, and preference above that of Aaron. Aaron was called to a Priesthood of Types, Signes, and Shadows; which endured but

for 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 be∣twixt God and Man, is made to result, and issue from God the Father's Vocation, Con∣stitution and Appointment. We find a paral∣lel expression (to this Heb. 3.2.) in Act. 2.36.* 1.11 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 Mes∣sias, 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? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is the same Verb with that Heb. 3.2. i. e. God has dignified, glori∣fied, honored him with the Title, and Office of being the Messias, and only Mediator. And what follows? v. 37. [unspec 37] Now when they heard

this 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 con∣vince the Unbelieving Jews, of their sin, in rejecting him, the true Messias, he gives spirit and force to his Arguments, from this Medi∣um, 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.w 1.12 And indeed al Christ's Mediatorie Acts, albeit of themselves they should be of infinite valor, or worth, would notwithstand∣ing be no way meritorious, and sufficient to redeme sinners, without this Divine Designa∣tion, 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 sa∣tisfaction for sin. Hence it is, that Christ's Sacrifice for sin,* 1.13 is stiled, Ephes. 5.2. a Sa∣crifice to God for a sweet-smelling savor, i. e. as it is adequate to the Divine appointment

of 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 ne∣ver 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 sha∣dows. So Gen. 8.21. it's said,* 1.14 The Lord smelled a sweet savor, [or a savor of rest] in Noah's Sacrifice: Whereby God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, complacence, and satisfaction in the Sacrifice of his Son, typified by this of Noah, is expressed. For as men are recrea∣ted and refreshed by sweet-smelling savors; so is God, by the Sacrifice of his Son; be∣cause it is according to his own constitution. God had been greatly offended by the hor∣rible fetor, or stinking ordure of sin, which had polluted the old World; ay but now, upon Noah's offering up a Sacrifice, as a spe∣cimen of his faith in Christ, typified hereby, the great God is wonderfully recreated and refreshed; as men are by sweet-smelling sa∣vors. 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

sweet-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,* 1.15 of what absolute neces∣sitie 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 Desig∣nation and appointment of him. Has God the Father constituted, or made Christ a se∣cond Adam, a publick Representative, or com∣mun 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 Media∣tors, 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 Dis∣posement? Again, has God the Father put so many Seals on Christ, to assure his friends, that he is the chief corner stone, cho∣sen 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

and 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,* 1.16 Joh. 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 re∣ceived an absolute Dominion and Soveraintie over al creatures, men and Angels, &c. that al men should honor him, with the same ho∣nor with which they honor the Father. Now Christ is thus honored; (1.) By chearful acceptation of him as our constituted Media∣tor. (2.) By lively, and daily Admiration of those Divine excellences that dwel in him: The more we admire the incompara∣ble perfections of Christ, the more we honor him. (3.) By raised spiritual Affections to∣wards 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 Supe∣riors, is a great part of that honor we owe unto them. (6.) By Divine Satisfaction in Christ, as our choicest good. Heart-satis∣faction in Christ as our best good, is the

highest 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 electi∣on 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 Digni∣tie 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 Designa∣tion of God the Father, the friends of Christ not only exalt and honor him most, but also most promote their own Interest, Grace, Li∣bertie, Dignitie, peace, and Joy, as we have shewn in the foregoing Chapter.

SECT. 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,* 1.17 or fitnes for his Office; which is relative to God the Fa∣ther's Adaptation or qualifi∣cation.x 1.18 As in Civil Com∣missions, he that gives a Fa∣cultie or Autoritie to act, gives also, so far as he may, an Ap∣titude, or Abilitie for the ex∣ecution of that Facultie and Commission. This holds most true here: God the Father has given Christ, not only a Fa∣cultie 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 Me∣diator. Thusz 1.19 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

of 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 Tri∣nitie, by an ineffable, inconceivable Hypo∣statick 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 Ple∣nitude 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 per∣son in the Trinitie; yet we must not ex∣clude, 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 fol∣lows:z 1.20 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 glo∣rions dwelling in the Temple; which was but a Type of Christ's buman Nature. This appears from that notion [dwelt

among us] for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems evidently de∣rived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and so it is an allusion to the visible presence of the Divine Majestie in the Temple; which the Hebrews cal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies Glorie. So Rom. 9.4. the Ark, which was the visible symbol of God's pre∣sence, 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 under∣stand 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 they 1.21 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,

which can never be drawen drie: whence it is said,* 1.22 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, speak∣ing, breathing, weeping, bleeding, living, dy∣ing Grace. Al the glorified Saints and An∣gels are but living monuments, and ever-liv∣ing 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 in∣firmitie 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 sove∣rain 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 ful∣nes, Grace for Grace: There is not any Grace in the heart of Christ, but his

members have an Impartment, and Ressem∣blance thereof. Now this infinite plenitude of Grace in Christ, which renders him so glorious, procedes originally from the electi∣on 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 me∣diator; through whom al are to be con∣veighed 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 foun∣tain of al Grace, yet he has determined,* 1.23 that not one drop of this Grace shal be de∣rived 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 con∣descend to sinners, as to assume buman Na∣ture, 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 beau∣tiful Rose of Sharon daily send forth? How doth every leaf of this Tree of life serve for the healing of the Nations. What ever∣living 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

filled with infinite mesures of light and heat: yet al these would be nothing, in compari∣son 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 re∣ceived 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, infi∣nite, 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 beauti∣ful Heaven? Yea, what is Heaven but an house filled with standing Miracles, and liv∣ing Monuments of this Grace? Should Christ strip glorified Saints, of his Jewels and ornaments of Grace, what would re∣main 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 essen∣tial are our obligations to Christ.

In short, God the Father having Treasures

of free-grace by him from al Eternitie, not for himself, but for sinners, he was not con∣tent to have them loge, to al eternitie, with∣in his own heart and bowels; but found out this admirable way, (so far above Na∣ture) 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 illumi∣nating, animating, and transforming of them, as 2 Cor. 3.18. of which more anon.z 1.24 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)a 1.25 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, per∣fect, not absolutely, (for so only God is per∣fect) 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

of al Grace to be conveighed to the Elect; which indeed renders him, surpassing glori∣ous 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,* 1.26 or dive more deeply into this great Evangelick My∣sterie, and wonder of Angels and men; we are to consider, how that, not only the Grace of God, in a Divine plenitude, (ac∣cording 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 Me∣diator, Infinitely Glorious and desirable for himself.* 1.27 For Christ, the second Person of the Trinitie, although he has but one sub∣sistence, yet has he a double manner of sub∣sisting; one in the Divine Nature from eter∣nitie; the other in the Human Nature upon his Incarnation; which latter manner of sub∣sisting agrees to the Son of God, by reason of the Ʋnion which he has with the Hu∣man Nature, assumed by, and inseparably subsisting in the Divine Person; yet without any commixtion or confusion of the Deitie in

Christ, with the Humanitie, or of the Hu∣manitie with the Deitie. So Mat. 1.23. Emmanuel, God with us: and Job. 1.14.b 1.28 Hence follows a communication of proprie∣ties; so that whatsoever be∣longs to either Nature may be attributed to, and predi∣cated 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 Jew∣ish 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 won∣der 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,* 1.29 Colos. 2.9. For in him dwelleth al the fulnes of the Godhead

bodily,* 1.30 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. (1.) Re∣ally, in opposition to al Types and Shadows. The God-head dwelt also in the Tem∣ple 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 Cere∣monial 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 op∣posed to the ceremonial Shadows and Types. (2.) Bodily, i. e. Essentially and Substanti∣ally, in opposition to men, or Angels. Thus the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used to signifie essence, according to the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 essenti∣ally 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 frequent∣ly, both in sacred and Profane Authors, Bodie signifies a Person. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Rom. 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 na∣ture, 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 ca∣pacitie, and glorious dignitie, as to be, by an Hypostatick, personal union, espoused to the Son of God, and so become a Temple, where∣in 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 God∣man? Oh! what an ineffable, incompre∣hensible, unparalled Name, and Thing is this? What a glorious miracle, what an astonish∣ing wonder is Emmanuel, God with us,* 1.31 Mat. 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

this name Emmanuel, God with us, or God dwelling bodily in Human Nature, beyond al mesure, wonderful? Oh! what infinite won∣ders of condescendent love, what transcen∣dent 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 In∣finite 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 contem∣plate 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 God∣head 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

on, 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?i 1.32 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 beau∣tified 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?

SECT. 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,* 1.33 as relative to God the Father, in Heb. 1.3. Who being the brightnes of his Glorie, and ex∣presse Image of his Person, &c. Oh! what an admirable Description is here? how weigh∣ty, and wonderful is every word hereof? (1.) Who being the Brightnes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,k 1.34 the Effulgence, Splendor, Lustre or shining brightnes. Some take it to be a figurative terme, bor∣rowed 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 Glo∣rie, and manifesting the same to the World. The word, in its primary notation, signi∣fies 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

derived, signifiesl 1.35 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, to signifie the reflexion of the Divine Majestie, such as is the parelius, or reflexe Image of the Sun, on an op∣posite Cloud. Christ is in∣deed a Divine parelius of God,

'The Fa∣ther (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 mani∣fested 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 con∣substantial shining of God; and as God incarnate, he reveles the excellence, Glorie, and Beautie of God:'

Thus he. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Splendor, or Brightnes of this Glorie, may come under a double considera∣tion: (1.) It may be considered in regard of the Father, whence, by an ineffable

Generation, 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 Fa∣ther, is co-eternal to him, and cannot be separated from him. (2.) A second con∣sideration of this shining splendor is in re∣gard 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 illumi∣nate, 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 Glo∣rie, 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 vi∣sible to an eye of faith here, and to a glorified eye in Heaven. As the Sun, take it in its noon-day glorie,* 1.36 if you stand gazing on its shining lustre and brightnes, in a di∣rect vision, you'l soon find it too bright, and dazling on object for your weak eye: but

when 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:m 1.37 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 im∣mediate, direct beams, on the Glasse of our weak under∣standings, 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 glo∣rious 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 un∣understandings? what a sweet, and glori∣ous contemplation is here for the friends of

Christ? 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,* 1.38 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 al∣together unintelligible, out of Christ.n 1.39 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 con∣duct benighted sinners, those who loge in the Region of darknes, unto the sight, and fruition of the Father of Lights. So

Joh. 14.7. If you had known we,* 1.40 you 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.o 1.41 The Father, who is in himself invisible, and inaccessible, be∣comes accessible, and visible to Faith. Philip ignorantly de∣mands, 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 know∣est 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 Glo∣rie 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,* 1.42 is not only the Brightnes of God the Father, but the Brightnes of his Glorie. Glorie imports these severals: (1.) A superlative Excellence:* 1.43 For nothing is glorious but what is, in some high degree, excellent: (2.) A bright mani∣festation, or shining evidence:p 1.44 For nothing

is glorious, as to us, (though it be excel∣lent) 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; son 1.45 Augustus, illustris, clarus, &c. Now al these Attributes of Glorie are, in the highest degree, appli∣cable 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.* 1.46 '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 Good∣nes shines on the Theatre of the visible World, as Rom. 1.20. But there is more

of 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;o 1.47 Where shines the Divine Nature, or Image of God: and yet far∣ther, there is an higher ma∣nifestation of the Divine Glo∣rie, 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 immedi∣ate, direct, intuitive Vision of the Blessed Deitie, as he is, face to face. But yet al these several ascents, and raisures of created Glo∣rie, come infinitely short of that shining Brightnes of the Father's Glorie, which ma∣nifests it self on the Theatre of our Emma∣nuel, 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 per∣son of the Father; so the brightnes, and

beautie of them, is in the person of the Son; and so this name was proper to him before the world was made; noting, that eter∣nally 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 crea∣tures, Joh. 5.30. (3.) And again St. Paul calleth him, 2 Cor. 3.18. the Image (which is the shining brightnes) of God, in re∣spect of the clear manifestation of the Go∣spel, in which he hath set out so glorious a light of the power of God to save sin∣ners. 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 bright∣nes 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, splen∣dor, lustre or Brightnes of the Father's Glo∣rie, which shines in Christ, render him infi∣nitely eligible for himself? How much doth this substantial reflection of the Fa∣ther's brightnes, and glorie transcend those accidental reflections of the Father's Glo∣rie in glorified Saints and Angels? See Dr. Owen, his Explication of this Text.

(3.) We come now to the latter part of Christs Character,* 1.48 Heb. 1.3. and ex∣presse Image of his person,p 1.49 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cha∣racter: which, in its first no∣tation, imports a note im∣pressed, 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 De∣scription, 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 Fa∣ther'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 Em∣manuel? (2.) Is not Christ, the only be∣gotten Son of God, the substantial Type, Stamp, or Impresse of God the Father's Per∣sonal, and Essential Glorie? (3.) Yea, is not Christ, as God-man, the essential Effigies, Fi∣gure, 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,* 1.50 by Character here

(which comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 inti∣mately 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. Far∣ther, this notion expresseth God the Fa∣ther's affection towards Christ: for the seal is preserved among our choicest Jew∣els; such as we affect and value most: thus the Father's most fervent love termi∣nates on his only begotten Son, his sub∣stantial 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 media∣torie office: the Seal impressed on the Waxe leaves an Image; and moreover gives an obsignation, and assurance of what is con∣veighed 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,q 1.51 That the Character, or descriptive Image, of the soul is seen in ••s words; and is not

Christ, the Substantial, Essential, and Di∣vine Word, a perfect Idea, or expresse cha∣racter 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 cha∣racter, or Idea of the Father's person; as a Child that bears the Image of his Fa∣ther, and partakes of the same nature with him. In that he cals Christr 1.52 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 de∣notes a true, solid, lively forme, or expresse Image, ex∣actly representing the Arche∣type, 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. 'Tis true, there are somef 1.53 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 In∣nocence: There is yet a more noble character, or Impresse of the Divine Glorie on Glo∣rified 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 Equa∣litie in Glorie. Thus Christ is the Cha∣racter 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,* 1.54 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 notio∣nal knowlege before Conversion, but dark∣nes; 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 dark∣nes. 'Tis true, he had head-knowlege be∣fore: 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.* 1.55 But how is this possible? Surely no way but, (4.) In the face of Jesus Christ.f 1.56 The Face is the most celestial, beautiful, majestick, lovely, and visible part in a man's bodie; wherein the invisible Characters, and Dis∣positions 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 1.57 So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answers to the Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies al that, which is obvious to externe sense; and in general, the whole per∣son. Whence the Face of a man is frequent∣ly 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 Ma∣jestie, Glorie, beautie, and lovelines of a man shines in his face. Thus Christ is the face of God. Oh! What an infinite Ma∣jestie, 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 mani∣fest

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 qua∣lities, al the drawing Attributes, al the ra∣vishing 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 intelligi∣ble to the renewed mind. It's confest, there is much of the glorious light, or knowlege of God, shines in the Face of the crea∣tures; and more in the Face of the Ceremo∣nial, 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 de∣formities, yea nothing? Oh! What a beau∣tiful 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 ene∣mies? Oh! What an heart-charming, and victorious Beautie must there be in his face, where al the ravishing glories, and excellences

of the God-head center?t 1.58 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 glo∣rious, 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 sub∣stantial rayes of the Father's Glorie, shine in this lovely face.* 1.59 Hence v. 4. He is called the Image of God.u 1.60 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:w 1.61 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,

though imperfectly (as the Saints in Heaven perfectly have) the Image of God shining on them: ay but, al this is but a created, Acci∣dental Image, or a similitude in Qualitie, or the accidental forme of Grace:x 1.62 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 perso∣nally, and essentially. (2.) Christ may be stiled the Image of God, in re∣gard ofy 1.63 manifestation; as the Glorie of the invisible God, becomes in, and by Christ vi∣sible to an eye of faith: wherefore some copies adde here to God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, invisi∣ble: 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, mercie, and Grace, with al the other Attributes of God, are made manifest. Hence the Hebrews cal their Messias, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Image of God.

SECT. 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,* 1.64 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,t 1.65 besides light and color, re∣flects the expresse Image of its object.u 1.66 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.w 1.67 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,

we are to understand al the glorious Attri∣butes of God, as his Wisdome, Goodnes, Grace, Holines, Justice, Mercie, &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, mercie, justice, &c. is no where so visible as here: There is no saving ray of Glorie darted from the Crea∣tor to the Creature, but what is reflected from this Divine Glasse. Albeit the Essen∣tial Attributes of God are in al the three per∣sons of the Trinitie, yet the Mediatorie ir∣radiation of these Attributes, is only in the Son, in whom they al meet, as in an Ʋni∣versal, 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 mercie, and grace. But al these are but created, partial, and dim glasses, in compa∣rison of Christ, who is an increated, univer∣sal, and most bright Miroir, or Glasse of the Father's Glorie. We may suppose, for illustration sake, an universal, living, trans∣forming Glasse, such in which al the beams

of 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:* 1.68 Such an Ʋniversal, living, trans∣formative 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 trans∣formed 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 Be∣lievers; 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,* 1.69 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 pellucidi∣tie, 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 Em∣manuel, 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 glo∣rie is Christ, as God-man: and how infi∣nitely eligible for himself does this render him? What? do al the rayes of the Fa∣ther'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, where∣on 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, Admira∣tion, 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 Emma∣nuel, 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 ge∣nerous, so noble, so harmonious, so glorious, so admirable, so perfect; as that which is most spent in the spiritual Intuition, or fidu∣cial Vision, Election, and Fruition of the glori∣ous 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 spiri∣tual 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,* 1.70 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 particu∣lar view, and consideration of those glori∣ous Attributes of God, which shine in Christ as God-man, wil greatly conduce to the ex∣plication, and Demonstration of our conclusi∣on, 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.* 1.71 The Infinitely glorious Wisdome of God, shines most glorious in Christ: and that (1.) Objectively; in that Divine Wis∣dome found out such an admirable con∣trivement, for the reconcilement of Mercie and Justice, Sinners and God, by the Media∣tion, 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.* 1.72 (2.) The Wis∣dome 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 Trea∣sures of Wisdome and Knowlege.* 1.73 (3.) The Wisdome of God shines in Christ effectively, as al that Divine Wisdome, which is com∣municated 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 Wis∣dome, &c.

2.* 1.74 The Infinite Glorie of God the Father's Goodnes, Love, Grace, and Mercie shines most gloriously in our Emmanuel: and that,* 1.75 (1.) Objectively: Christ is the highest expres∣sion of Divine Goodnes, the richest token of

the Father's love, the most glorious monu∣ment of God's free Grace vouchsafed to his Creature, and the most admirable Miracle of soverain Mercie 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 Inno∣cence, 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 Philan∣thropie, or Bountie to his rebellious crea∣ture. 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 Mercie, that poor sin∣ners 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 Philan∣thropie, as that the lengths, breadths, depths, and heights of this Love, cannot be ex∣pressed, or conceived, as they ought, to al Eternitie.* 1.76 (2.) The Love, Mercie, and Grace of God, shine in Christ Formally, as he is a perfect Idea, or Miroir of Divine Love and Grace. As also (3.)* 1.77 Effectively, as al the Love and Grace of God the Father,

streameth through his heart, unto the Elect, Joh. 1.16.

3.* 1.78 The Infinite Glory of God the Fa∣ther'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 dread∣ful 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 mo∣nument 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 ori∣ginally inheres in, and flows from him.

4.* 1.79 The Infinite Glorie of God's Holines shineth, with a most transcendent Bright∣nes, in Christ: (1.) Objectively, and Demon∣stratively, as God, by making his soul an offer∣ing for sin, gave the highest Demonstration that

can 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.* 1.80 (2.) God's Ho∣lines dwels in Christ formally, as he is a perfect Idea, Miroir, or Glasse of al Holines, infi∣nitely beyond glorified Saints, or Angels; and therefore stiled, The Holy One.* 1.81 (3.) God's Holines shines in Christ effective∣ly, as al the Saints Holines is derived from him, Joh. 1.16.

5.* 1.82 The Infinite Glorie of God's power shines most eminently in Christ: 1. Obje∣ctively: 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 pro∣per seat thereof. (3.) The omnipotence of God the Father shineth most effectively in al Christ's great works of Redemtion, Conver∣sion, Conservation, Protection, and Guberna∣tion of his Church, &c. Col. 1.11. Strenth∣ened with al might, according to his glori∣ous power.

6.* 1.83 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 com∣ming into the World, &c. And this indeed is one of the greatest aggravations of unbe∣lief; that, when the Faithfulnes of God has so gloriously appeared, in fulfilling that great Promise of sending his Son, the accom∣plishment 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 pro∣mises, 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 pro∣mise that Christ made his friends, at his De∣parture hence, but has been, and daily is fulfilled to a tittle? (3.) The Faithfulnes

of God shines in Christ effectively, in that he makes and keeps al his friends faithful, and stedfast in their Covenant with him.

7.* 1.84 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 Hea∣ven. The expression is very mysterious, and deserves a particular Remarque: How was the Son of man in Heaven?* 1.85 Was 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 Ʋni∣on: '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 Omnipre∣sence, which is one of his incommunicable Attributes, must be, in like manner, attri∣buted to our Emmanuel, as he is God-man, though not in regard of his manhood. The like Luke 22.69.

8.* 1.86 Our Emmanuel, as God-man, is a glo∣rious 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.* 1.87 So hath he given to the Son to have life in himself. Christ's Human Na∣ture, 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.* 1.88 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 Infini∣tude, 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.

SECT. 8. Several particular Improvements of this first Character, of Christ's Mediatorie excel∣lences.

HAving largely demonstrated,* 1.89 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 stu∣die, contemplate, elect, and enjoy this their Emmanuel for himself.

1.* 1.90 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 glo∣rious 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, trans∣forming 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:

u 1.91Ay but now, God the Father, who is in himself infinite, invi∣sible, & unintelligible, is, in this our Emmanuel, visible, and in∣telligible: he has, in this his Son, accommodated himself to our module and capaeitie; that so our minds may not be swal∣lowed 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, con∣templating on him, til they find their hearts transformed into a flame of Divine love to, and delight in this their Emmanuel, for him∣self! 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,* 1.92 and 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,* 1.93 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

such he cries, Behold me! Behold me! The Doublement of the Word, argues how de∣sirous 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 Ap∣prehensions, of those glorious excellences that shine in him? What deserves our most ele∣vated 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!w 1.94 Take Christ in his lowest humiliation, even when he hung upon the Crosse, yet even then, by virtue of the Hy∣postatick Ʋnion, he was infinitely more glo∣rious, and eligible for himself, than the most

glorious 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.* 1.95 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, draw∣ing, heart-ravishing thing that may be: for when you say God, you say al: what can you say more? Again, is Christ the Efful∣gence, 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 Beau∣tie, 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, Ele∣ction, and Affection? What deserves Admira∣tion, and election for it self, if not this

first Beautie, and Image of God? Lastly, is our Emmanuel a Divine Miroir, or looking-Glasse, in which shines al the Glorious At∣tributes 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,* 1.96 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 commu∣nicates 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

may not expect, or presume to be Christed, or taken into an hypostatick personal union with Christ; no, that is no lesse than blas∣phemie to affect, or desire; yet they should, and ought, in imitation of their human Na∣ture 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 him∣self, 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 sa∣tisfied 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 dimi∣nution of Christ's Glorie, to the blessed vision, election, and Fruition of Christ for himself.

4. Hence also it naturally follows,* 1.97 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 Glo∣rie, and enjoy him more fully for himself. Is Christ's human Nature ful of Grace? Does the plenitude of the Deitie dwel there∣in bodily, or personally, as in a Temple? Oh then! how much does it concerne the friends of Christ, to get their human Natures san∣ctified, 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,* 1.98 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 consi∣der, 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?* 1.99 know

ye not, that your bodie is the Temple of the Holy Ghost,* 1.100 &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 Tem∣ple of God? Oh! What monstrous Sacri∣lege? 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 dig∣nified in Christ, how far should it raise our thoughts, studies, and important endea∣vors 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 contemplati∣on is it to consider, how much many seem∣ing

friends of Christ abuse, and abase hu∣man 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 hu∣man Nature with Grace, because Christ their best friend dwels therein?

Notes

• * 1.1

  The Di∣stribution of Christ's excellences which ren∣der him eligible for himself: These are, 1. Relative.
• * 1.2

  Christ's mediatorie excellences as relative to God the Father's Designa∣tion.
• s 1.3

  Haec agendi ratio convenit cum Axiomate Philosophico, Dari in unoquoque genere, aliquod summum, primum & excellentissium, a quo re∣liqua ejusdem generis de∣scendant, & accipiant quod est illius generis, &c. Ca••••••o, fol. 35.
• * 1.4

  Heb. 2.5, 6, 7. The World to come, What it is?
• * 1.5

  Heb. 2.5.
• * 1.6

  Heb. 2.8.
• * 1.7

  Joh. 6.27. How Christ is Sealed.
• t 1.8

  Quod si in Christo sumus electi, non ••n nobis ipsis reperie∣mus electionis nostrae certitu∣dinem: ac ne in Deo quidem Patre, si nudum illum abs{que} filio imaginamur. Christus er∣go speculum est, in quo electio∣nem nostram contemplari conve∣nit, & sine fraude licet, Calv. Institut. fol. 197.
• u 1.9

  Heb. 3.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est etiam ornare: quoniam vero munus dignita∣tem affert & ornamentum, hinc fit ut vocare adsit etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sic infra, cap. 5. v. 5, 5. Ca∣mer. fol. 394.
• * 1.10

  Heb. 5.4, 5.
• * 1.11

  Act. 2.36.
• w 1.12

  Opera Christi non fu••runt actu meritoria citra permissi∣onem Dei, etsi ex se esseat va∣lo is infiniti. Sancto Joseph. Thes. 74.
• * 1.13

  Ephes. 5.2.
• * 1.14

  Gen. 8.21.
• * 1.15

  How the friends of Christ must eye his Divine constituti∣on and Designati∣on in their election of him.
• * 1.16

  Joh. 5.22, 23.
• * 1.17

  Christ's Aptitude and Abi∣litie.
• x 1.18

  Qui dat sacultatem dat, quantum in se est, quae ad fa∣cultatem sunt necessaria, quod in materia moral•• intelligen∣dum est morali modo. Grotius de Jure Belli l. 3. c. 22. par. 2. This Apti••ude is called by the Grecians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pow∣er, or force, as the former Facultie is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Autoritie: Hence that civil Axiome, Vis est ad cogendum, Potest as ad imperandum, Justin. Institut.
• z 1.19

  Joh. 1.14.
• z 1.20

  Illud notandum voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae eadem sono & significatu est cum Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alludi ad conspicuam Divinae Ma∣jestatis praesentiam, quae Chal∣daeo Paraphrastae etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grot. in loc.
• y 1.21

  I•• Christo suit gratia ha∣bitualis, caque ejusdem specici cum nostrá; & finita in genere entis, quamvis ••ici solet in∣finita in genere gratiae. Petr. Joseph. Thes. p. 19.
• * 1.22

  Joh. 1.16.
• * 1.23

  Al Grace passeth through, and from Christ, as an infinite Ocean.
• z 1.24

  Whether the Grace of Christ received any Aug∣mentation? See Janes against Hammond.
• a 1.25

  Haec Gra∣tia Christi de lege ordi∣nar a augeri non potuit, absolutè ta∣men potuit, St. Joseph. Thes. 44.
• * 1.26

  How the Deitie and Divine Perfections dwel in Christ as Mediator?
• * 1.27

  See Am••s. Medul. Theol. l. 1. c. 17.
• b 1.28

  Ex hac unione sequitur per∣senalis communicatie proprie∣tatum quae non est realic transfusio, sed est communio vel concursus ad easdem ope∣rationes.— Hinc fit quod om∣nes Actiones & Passiones Chri∣sti referuntuy propriè ad ejus personam, tanquam ad termi∣num corum proprium, Ames. Medul. Theol. l. 2. c. 17. Thes. 21.22.
• * 1.29

  Col. 2.9.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Oecumen. in loc. V. T. Deus in Templo Hiero∣sol. Et super Acca soederis in propitiatorio habitabat, sed tantummodo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: at postquam venit pleaitudo temporis toto pleaitutudo Dei∣tatis, non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verè modo eminen∣tissimo., & personaliter, in Christi natura humana inhabi∣tat. Glass. Philolog. S.
• * 1.31

  Mat. 1.23.
• i 1.32

  Give 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.
• * 1.33

  Heb. 1.3. Who Be∣ing the Brightnes.
• k 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Effulgen∣tiae, relutentia. Greg. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fulgidus, lucidus. Hesych.
• l 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Naz. in Orat. de Pasch.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accipitur eti∣am pro Die, ut apud Nicand. in Ther. See more Hen. Steph•• in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Refulgen∣tia; quomodo radius à sole resplendet: unde non nulli de∣radiationem vertunt. ••stius in locum.
• * 1.36

  Objectum nimis ex∣cellens lae∣dit senso∣rium.
• m 1.37

  Deus ipse procul abscondi∣tus lateret, nisi nos irradia∣ret fulgor Christi: in hunc fi∣nem quicquid habet Pater apud unigenitum deposait, ut in c•• patefaceret; ut ipsa bonorum communicatione exprim ret ve∣ram Gloriae suae imaginem, Calv. Instit. fol. 106.
• * 1.38

  Psal. 18.9, 11.
• n 1.39

  Christ is the shining brightnes of the Glorie of his Father: i. e. the person in the Deitie, by whom on∣ly the eternal wisdome of God could impresse his Majestie upon any Crea∣ture: 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.
• * 1.40

  Joh. 14.7, 8, 9.
• o 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non solum radios signifitat, sed & ema∣nationem ac processionem, ut in∣terim proprietas filii, qui à patre procedit ac gignit, in∣finuet. Oecolamp. in Heb. 1.3.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of his Glo∣rie.
• * 1.43

  See Sibs on 2 Cor. 3.18.
• p 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verò ple∣rumque abundans & copiosa lux est, in qua divinitas apparuit vel etiam Augustius quid. Oecolamp, in Heb. 1.3.
• n 1.45

  Augustus comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the lustre of the Sun; as Illustris from lustro, and this from lux, or luceo, I shine.
• * 1.46

  The seve∣ral The∣atres of God's Glorie.
• o 1.47

  If a man look on the Crea∣tures 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.
• * 1.48

  Heb. 1.3. Expresse Image.
• p 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nota impressa, vel insculpta, aut inseripta: unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idem quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apud Arist. pol. l. 1. c. 6.

  Inde de notis Literarum ta∣bellae Inscriptis. Item figura, effiries, Imago. Item, Descri∣ptio, qua describitur aliqua res veluti ex no••a ei impressa à caeteris rebus eam dislinguendo. Cicero in Top. Vide Hen. Steph. Thesaur. Graec.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] alia com∣paratio à si••illo annuli rujus forma cerae imprimitur, Gro∣tius in l.
• * 1.50

  Glassius Rhet. Sacr.
• q 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Demesthe∣nes.
• r 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: i. e. Expressa effigies, vel insculpta figura: In speculo quidem apparet Imago hominis, fed non cha∣racter: unde character plus est quam Imago, quae in Gera vel alia quapiam re est; nam cha∣racter est Ima o perman••••s. Oecolampad. in Heb. 1.3.

  Character praeter figuram requirit ut sit expressus ad Archetypum, & adaequatus essentialiter, & ut possit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. rebus adis s••∣ris im rimere suam Imaginem. Sic caim vo••at inscusptam formam ut ab omni adum∣brata vel inani Imagine di∣stinguat.
• f 1.53

  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.
• * 1.54

  2 Cor. 4.6. In the Face of Jesus.
• * 1.55

  The face of Christ What?
• f 1.56

  Per Angelum faciei Je∣horae, 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 cribi∣tur, Exod. 14.24. Alii ap∣pellationem hanc illi dafam esse volunt, quod, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 1.15. Glass. Rhetor. s.
• t 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He∣braeis, id omne significat quod sensibus exterioribus perci i∣tar, Giot. in l.
• t 1.58

  Hammond on this place: and Beza: Alludit perset••ò ad Mosis taciem illam non anertam (ut clara esset D••i Imago, c 3.13.) sed oper∣ram. Beza in l.
• * 1.59

  2 Cor. 4.4. Image of God.
• u 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ocant Graec••, non quanvie picturam, sed quae sit vivi instar, Unde Iconic••••pi∣ctores, quos v••l••o voramus qui peignent au vif. Beza.
• w 1.61

  Imago est Repraesentatio causae quantum ad similitnai∣nem formae, non solum causa∣litatis, quod pertinet ad Vesti∣gium, Aquin. Summ.
• x 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accip••tur etiam pro ipsa essenti∣ali similitu∣dine. Beza, in Heb. 10.1
• y 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. in quo sci••sum perspicuè conspiciendum praebet Deus, nec allo quàm officii ip∣sius respectu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] aliqui libri addunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut indi∣cetur Deam alio juin incompre∣hensib••lem in Christo tamen conspici. Beza, in l.
• * 1.64

  2 Cor. 3.18. In a Glasse.
• t 1.65

  Speruium, praeter Intem & co∣lorem, etiam expressam imagi∣nem reflectit. Keck. Optic.
• u 1.66

  Imago in Specuio est forma speculi. Estius in l.
• w 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vocat speculum Apostolus filium Dei in carne manifestatum. qui no∣bis in ipsius Evangelio spectan∣dus proponiter, & Mosi velato opponitur. Beza in locum.
• * 1.68

  How the believing foul is transform∣ed into the glorious Image of God shi∣ning in Christ.
• * 1.69

  Christ res∣sembled to a Miroir.
• * 1.70

  How al the Attri∣butes of God shine in Christ?
• * 1.71

  1. God's Wisdome shines in Christ. 1. Obje∣ctively.
• * 1.72

  2. For∣mally.
• * 1.73

  3. Effe∣ctively.
• * 1.74

  2. The goodnes, love, grace and mer∣cie of God shines in Christ,
• * 1.75

  1 Obje∣ctively.
• * 1.76

  2. For∣mally.
• * 1.77

  3. Effe∣ctively.
• * 1.78

  God's Justice shines in Christ.
• * 1.79

  God's Holines shines in Christ. 1 Obje∣ctively.
• * 1.80

  2. For∣mally.
• * 1.81

  3. Effe∣ctively.
• * 1.82

  The power of God shines in Christ.
• * 1.83

  The truth, and faith∣fulnes of God shines in Christ.
• * 1.84

  Christ the Image of God's Im∣mensitie and omni∣presence.
• * 1.85

  Joh. 3.13.
• * 1.86

  Christ an Idea of God's In∣depen∣dence.
• * 1.87

  Joh. 5.26.
• * 1.88

  Christ the Idea of al the other in∣communi∣cable At∣tributes of God.
• * 1.89

  The appli∣cation of al the forego∣ing Chara∣cters of Christ.
• * 1.90

  1. Contem∣plate those glorious Ideas that shine in Christ.
• u 1.91

  Pater qui imm••nsus est, in filio finitus est: quia s••••a•• mo∣dulum nostrum accommodavit, ne meates nost as Imm ••nsitat•• suae Glo••ae absurbeat. Calvin
• * 1.92

  Esa. 40.9.
• * 1.93

  Esa. 65.1.
• w 1.94

  Christus virtute uni∣onis Hypo∣staticae eti∣am in cruce pendens suit gloriosior omnibus creaturis, etiam Angelis gloriosissimis. Twissus, Vind. Grat.
• * 1.95

  Election and fruiti∣on of those Glorious excellences that shine in Christ.
• * 1.96

  The Friends of Christ in Imitation of the Hu∣man Na∣ture in Christ, should get as near him, and love him as purely for himself as possibly it may be.
• * 1.97

  Christ's friends should pre∣sent them∣selves fit Temples, &c. for Christ.
• * 1.98

  1 Cor. 3.16, 17.
• * 1.99

  1 Cor. 6.18.
• * 1.100

  2 Cor. 6.16.