ing the best improvements of reason. For 'God hath chosen the poor of this world rich in faith, and heirs of the kingdom,' James ii. 5. However they may be poor, and as another apostle speaketh, foolish, weak, base, and despised, 1 Cor. i. 27, 28. yet that faith which enables them to assent unto, and embrace divine mysteries, renders them rich in the sight of God, in that it makes them like unto him.

Some would have all things that we are to believe, to be levelled absolutely unto our reason and comprehension, a principle which at this day shakes the very foundation of Christian religion. It is not sufficient, they say, to determine that the faith or knowledge of any thing is necessary unto our obedience and salvation, that it seems to be fully and perspicuously revealed in the Scripture ; unless the things so revealed be obvious and comprehensible unto our reason. An apprehension which, as it ariseth from the pride which naturally ensues on the ignorance of God and ourselves; so it is not only an invention suited to debase religion, but an engine to evert the faith of the church in all the principal mysteries of the gospel, especially of the Trinity, and incarnation of the Son of God. But faith which is truly divine, is never more in its proper exercise, doth never more elevate the soul into conformity unto God, than when it acts in the contemplation and admiration of the most incomprehensible mysteries which are proposed unto it by divine revelation.

Hence things philosophical, and of a deep rational indagation, find great acceptance in the world, as in their proper place they do deserve. Men are furnished with proper measures of them, and they find them proportionate unto the principles of their own understandings. But as for spiritual and heavenly mysteries, the thoughts of men, for the most part, recoil upon their first proposal, nor will be encouraged to engage in a diligent inquiry into them, yea, commonly reject them as foolish, or at least that wherein they are not concerned. The reason is that given in another case by the Apostle, all men have not faith,' 2 Thess. ii. 2, which makes them absurd and unreasonable in the consideration of the proper objects of But where this faith is, the greatness of the mysteries

it.

which it embraceth, heightens its efficacy in all blessed effects upon the soul. Sueh is this constitution of the person of Christ, wherein the glory of all the holy properties and perfections of the divine nature are manifested, and do shine forth, So speaks the Apostle, 2 Cor. iii. 18. Beholding as in a glass the glory of the Lord, we are changed into the same image from glory to glory.' This glory which we behold, is the glory of the face of God in Jesus Christ, chap. iv. 6. or the glorious representation which is made of him in the person of Christ, whereof we shall treat afterwards. The glass wherein this glory is represented unto us, proposed unto our view and contemplation, is divine revelation in the gospel. Herein we behold it by faith alone. And those whose view is steadfast, who most abound in that contemplation by the exercise of faith, are thereby changed into the same image from glory to glory ;' or are more and more renewed and transformed into the likeness of God so represented unto them.

That which shall at last perfectly effect our utmost conformity to God, and therein our eternal blessedness, is vision or sight. We shall be like him, for we shall see him as he is,' 1 John iii. 2. Here faith begins what sight shall perfect hereafter. But yet we walk by faith, and not by sight.' 2 Cor. v. 7. And although the life of faith and vision differ in degrees, or as some think in kind, yet have they both the same object and the same operations; and there is a great cognation between them. The object of vision is the whole mystery of the divine existence and will; and its operation is a perfect conformity unto God, a likeness unto him, wherein our blessedness shall consist. Faith hath the same object, and the same operations in its degree and measure. The great and incomprehensible mysteries of the divine Being, of the will and wisdom of God, are its proper objects, and its operation with respect unto us, is conformity and likeness unto him. And this it doth, in a peculiar manner, in the contemplation of the glory of God in the face of Jesus Christ; and herein we have our nearest approaches unto the life of vision, and the effects of it. For therein, beholding the glory of God in the face of Jesus Christ, we are changed into the same image from glory to

glory;' which perfectly to consummate is the effect of sight in glory. The exercise of faith herein doth more raise and perfect the mind, more dispose it unto holy, heavenly frames and affections, than any other duty whatever.

To be nigh unto God, and to be like unto him, are the same. To be always with him, and perfectly like him, according to the capacity of our nature, is to be eternally blessed. To live by faith in the contemplation of the glory of God in Christ, is that initiation into both, whereof we are capable in this world. The endeavours of some to contemplate and report the glory of God in nature, in the works of creation and providence, in the things of the greater and the lesser world, do deserve their just commendation; and it is that which the Scripture in sundry places calls us unto. But for any there to abide, there to bound their designs, when they have a much more noble and glorious object for their meditations, namely, the glory of God in Christ, is both to despise the wisdom of God in that revelation of himself, and to come short of that transforming efficacy of faith in the contemplation hereof, whereby we are made like unto God. For hereunto alone doth it belong, and not unto any natural knowledge, nor to any knowledge of the most secret recesses of na

ture.

I shall only say, that those who are inconversant with these objects of faith, whose minds are not delighted in the admiration of, and acquiescency in things incomprehensible, such as is this constitution of the person of Christ, who would reduce all things to the measure of their own understanding, or else wilfully live in the neglect of what they cannot comprehend; do not much prepare themselves for that vision of these things in glory wherein our blessedness doth consist.

Moreover, this constitution of the person of Christ being the most admirable and ineffable effect of divine wisdom, grace, and power, it is that alone which can bear the weight of the whole superstructure of the mystery of godliness; that wherein the whole sanctification and salvation of the church is resolved, wherein alone faith can find rest and peace. 'Other foundation can no man lay, than that is laid, which is Jesus Christ,' 1 Cor. iii. 11. Rest and peace with God is that which we

seek after: What shall we do to be saved?' In this inquiry, the acts of the mediatory office of Christ are in the gospel first presented unto us, especially his oblation and intercession. Through them he is able to save unto the utmost those that come unto God by him. But there were oblations for sin, and intercessions for sinners, under the Old Testament. Yet of them all doth the Apostle affirm, that they could not make 'them perfect that came unto God by them,' nor take away conscience condemning for sin, Heb. ii. 1, 2, 3, 4. Wherefore it is not these things in themselves that can give us rest and peace, but their relation unto the person of Christ. The oblation and intercession of any other would not have saved us. Hence, for the security of our faith, we are minded that God redeemed the church with his own blood,' Acts xx. 28. He did so who was God, as he was manifested in the flesh. His blood alone could purge our consciences from dead works, who did offer himself unto God, through the eternal spirit, Heb. ix. 14. And when the Apostle, for our relief against the guilt of sin, calleth us unto the consideration of intercession and propitiation, he mindeth us peculiarly of his person by whom they are performed, 1 John ii. 1, 2. 'If any man sin, we have an advocate with the Father, Jesus Christ the rightteous, and he is the propitiation for our sins.' And we may briefly consider the order of these things:

1. We suppose in this case conscience to be awakened unto a sense of sin, and of apostacy from God thereby. These things are now generally looked on as of no great concernment unto us; by some made a mock of, and by the most thought easy to be dealt withal at time convenient. But when God fixeth an apprehension of his displeasure for them on the soul, if it be not before it is too late, it will cause men to look out for relief.

2. This relief is proposed in the gospel. And it is the death and mediation of Christ alone. By them peace with God must be obtained, or it will cease for ever. But,

3. When any person comes practically to know how great a thing it is for an apostate sinner to obtain the remission of sins, and an inheritance among them that are sanctified, endless ob

jections, through the power of unbelief, will arise unto his disquiet rent. Wherefore,

4. That which is principally suited to give him rest, peace, and satisfaction, and without which nothing else can so do, is the due consideration of, and the acting of faith upon this infinite effect of divine wisdom and goodness in the constitution of the person of Christ. This at first view will reduce the mind unto that conclusion, 'If thou canst believe, all things are possible. For what end cannot be effected hereby ? What end cannot be accomplished that was designed in it? Is any thing too hard for God? Did God ever do any thing like this, or make use of any such means for any other end whatever? Against this no objection can arise. On this consideration of him, faith apprehends Christ to be, as he is indeed, the power of God, and the wisdom of God unto the salvation of them that do believe, and therein doth it find rest and peace.

CHAP. IV.

THE PERSON OF CHRIST THE FOUNDATION OF ALL THE

COUNSELS OF GOD.

SECONDLY, The person of Christ is the foundation of all the counsels of God, as unto his own eternal glory in the vocation, sanctification, and salvation of the church. That which I intend is what the Apostle expresseth, Eph. i. 9, 10. 'Having made known unto us the mystery of his will, according to his good pleasure which he purposed in himself, that in the dispensation of the fulness of times, he might gather together in one, all things in Christ, both which are in heaven, and which are on earth, even in him.' The mysteries of the will of God, according to his good pleasure which he purposed in himself, are his counsels concerning his own eternal glory in the sanctification and salvation of the church here below, to be united unto that above. The absolute original hereof was in his own