The faith of this mystery ennobles the mind wherein it is-rendering it spiritual and heavenly, transforming it into the image of God. Herein consists the excellency of faith above all other powers and acts of the soul-that it receives, assents unto, and rests in, things in their own nature absolutely incomprehensible. It is λyx05 où BrεTOLÉvwv, (Heb. xi. 1,)—" The evidence of things not seen' -that which makes evident, as by demonstration, those things which are no way objected unto sense, and which reason cannot comprehend. The more sublime and glorious-the more inaccessible unto sense and reason-the things are which we believe; the more are we changed into the image of God, in the exercise of faith upon them. Hence we find this most glorious effect of faith, or the transformation of the mind into the likeness of God, no less real, evident, and eminent in many, whose rationally comprehensive abilities are weak and contemptible, in the eye of that wisdom which is of this world, than in those of the highest natural sagacity, enjoying 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 foundations of the 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 the 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 under

standings. 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. iii. 2;) which makes them absurd and unreasonable in the consideration of the proper objects of it. But where this faith is, the greatness of the mysteries which it embraceth heightens its efficacy, in all its blessed effects, upon the soul. Such is this constitution of the person of Christ, wherein the glory of all the holy properties and perfections of the divine nature is manifested, and does 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 afterward. 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

To be nigh unto God, and to be like unto him, are the same. 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, viz., 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 nature.

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 understandings, 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 whereinto 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 is he able to save unto the uttermost those that come to 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. x. 1-4. Where

fore, 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 righteous 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 apostasy 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 be 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 objections through the power of unbelief will arise unto his disquietment. 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 with

Deace

CHAPTER 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 hath 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 good. pleasure, or the sovereign acting of his wisdom and will. But it was all to be effected in Christ—which the apostle twice repeats: he would gather" all things into a head in Christ, even in him"-that is, in him alone.

Thus it is said of him, with respect unto his future incarnation and work of mediation, that the Lord possessed him in the beginning of his way, before his works of old; that he was set up from everlasting, from the beginning, or ever the earth was: Prov. viii. 22, 23. The eternal personal existence of the Son of God is supposed in these expressions, as I have elsewhere proved. Without it, none of these things could be affirmed of him. But there is a regard in them, both unto his future incarnation, and the accomplishment of the counsels of God thereby. With respect thereunto, God "possessed him in the beginning of his way, and set him up from everlasting." God possessed him eternally as his essential wisdom-as he was always, and is always, in the bosom of the Father, in the mutual ineffable love of the Father and Son, in the eternal bond of the Spirit. But he signally possessed him "in the beginning of his way"-as his wisdom, acting in the production of all the ways and works that are outwardly of him. The "beginning of God's ways," before his works, are his counsels concerning them-even as our counsels are the beginning of our ways, with respect unto future works. And he "set him up from everlasting," as the foundation of all the counsels of his will, in and by whom they were to be executed and accomplished.

So it is expressed: (verses 30, 31:) "I was by him, as one brought