The Glory of the Person of Christ, as the only Representative of God unto the Church.

CHAP. II. The Glory of the Person of Christ, as the only Representative of God unto the Church.

THE Glory of Christ, is the Glory of the Person of Christ. So he calls it [Greek or Hebrew], Joh. 17. 28. That Glory which is mine, belongeth to me, unto my Person.

THE Glory of Christ, is the Glory of the Person of Christ. So he calls it 〈non-Latin alphabet〉, Joh. 17. 28. That Glory which is mine, belongeth to me, unto my Person.

THE Person of Christ may be considered two ways. 1. Absolutely in it self. 2. In the Susception and Discharge of his Office, with what ensued thereon. His Glory on these distinct Accounts, is distinct and different; but all equally his own. How in both respects we may behold it by Faith, is that which we enquire into.

THE first thing wherein we may behold the Glory of the Person of Christ, God and Man, which was given him of his Father, consists in the Representation of the Nature of God, and of the Divine Person of the Father, unto the Church in him; For we behold the Glory of God in the Face of Jesus Christ, 2 Cor. 4. 6. Otherwise we know it not, we see it not, we see nothing of it: that is the way of seeing and knowing God, declared in the Scripture, as our Duty and Blessedness. The Glory of God comprehends both the Holy Properties of his Nature, and the Counsels of his Will; and the Light of the Knowledge of these things, we have only in the Face or Person of Jesus Christ. Whatever obscure imperfect Notions we may have of them otherways, we cannot have [Greek or Hebrew] the Light of the Illuminating, irradiating Knowledge of the ⟨p. 15⟩Glory of God, which may enlighten […]fie our Hearts, but only [Greek or Hebrew] in the Face or Person of Jesus Christ; for he is the Image of God, 2 Cor. 4. 4. The Brightness of the Fathers Glory, and the express Image of his Person, Heb. 1. 2. The Image of the invisible God, Col. 1. 16. I do here only mention these things, because I have handled them at large in my Discourse of the Mystery of Godliness, or the Person of Christ; whereunto I refer the Readers for their full Declaration and Vindication. Herein is he glorious, in that he is the great Representative of the Nature of God, and his Will unto us, which without him would have been eternally hid from us, or been invisible unto us; we should never have seen God at any time, here nor hereafter, Joh. 1. 18.

THE first thing wherein we may behold the Glory of the Person of Christ, God and Man, which was given him of his Father, consists in the Representation of the Nature of God, and of the Divine Person of the Father, unto the Church in him; For we behold the Glory of God in the Face of Jesus Christ, 2 Cor. 4. 6. Otherwise we know it not, we see it not, we see nothing of it: that is the way of seeing and knowing God, declared in the Scripture, as our Duty and Blessedness. The Glory of God comprehends both the Holy Properties of his Nature, and the Counsels of his Will; and the Light of the Knowledge of these things, we have only in the Face or Person of Jesus Christ. Whatever obscure imperfect Notions we may have of them otherways, we cannot have the Light of the Illuminating, iradiating Knowledge of the

IN his Divine Person absolutely considered, he is the Essential Image of God, even the Father: He is in the Father, and the Father in him, in the Unity of the same Divine Essence, Joh. 14. 10. Now he is with the Father, John 1. 1. In the Distinction of his Person, so is he his Essential Image, Col. 1. 15. Heb. 1. 2. In his Incarnation he becomes the Representative Image of God unto the Church, 2 Cor. 4. 6. without whom our Understandings can make no such Approach unto the Divine Excellencies, but that God continues to be unto us, what he is in himself, the Invisible God. In the Face of Jesus Christ, we see his Glory.

THIS is the Original Glory of Christ given him by his Father, and which by Faith we may behold: He, and he alone declares, represents and makes known unto Angels and Men, the Essential Glory of the Invisible God, his Attributes and his Will, without which, a perpetual comparative Darkness would have been on the whole Creation, especially that part of it here below.

THIS is the Foundation of our Religion, the Rock whereon the Church is built, the Ground of all our Hopes of ⟨p. 16⟩Salvation, of Life and Immortality: All is resolved into this; namely, the Representation that is made of the Nature and Will of God, in the Person and Office of Christ: If this fail us, we are lost for ever; if this Rock stand firm, the Church is safe here, and shall be triumphant hereafter.

HEREIN then is the Lord Christ exceedingly glorious. Those who cannot behold this Glory of his by Faith, namely, as he is the great Divine Ordinance to represent God unto us, they know him not. In their Worship of him, they worship but an Image of their own devising.

YEA, in the Ignorance and Neglect hereof consists the formal Nature of Unbelief, even that which is inevitably ruinous unto the Souls of Men. He that discerns not the Representation of the Glory of God in the Person of Christ unto the Souls of Men, is an Unbeliever. Such was the State of the unbelieving Jews and Gentiles of old; They did not, they would not, they could not behold the Glory of God in him, nor how he did represent him. That this was both the Cause, and the Formal Nature of their Unbelief, the Apostle declares at large, 1 Cor. 1. 21, 22, 23, 24, 25. Not to see the Wisdom of God, and the Power of God, and consequently all the other holy Properties of his Nature in Christ, is to be an Unbeliever.

THE Essence of Faith consists in a due Ascription of Glory to God, Rom. 4. 20. This we cannot attain unto without the Manifestation of those Divine Excellencies unto us, wherein he is Glorious. This is done in Christ alone, so as that we may glorify God in a saving and acceptable Manner. He who discerns not the Glory of Divine Wisdom, Power, Goodness, Love and Grace, in the Person and Office of Christ, with the way of the Salvation of Sinners by him, is an Unbeliever.

THE Essence of Faith consists in a due Ascriptio of Glory to God, Rom. 4. 20. This we cannot attain unto without the Manifestation of those Divine Excellencies unto us, wherein he is Glorious. This is done in Christ alone, so as that we may glorifie God in a saving and acceptable Manner. He who discerns not the Glory of Divine Wisdom, Power, Goodness, Love and Grace, in the Person and Office of Christ, with the way of the Salvation of Sinners by him, is an Unbeliever.

HENCE the great Design of the Devil […] beginning of the Preaching of the Gospel, was to blind the Eyes of Men, and fill their Minds with Prejudices, that they might not behold this Glory of his; So the Apostle gives an Account of his Success in this Design, 2 Cor. 4. 3, 4. If our Gospel be hid, it is hid unto them that are lost, in whom the God of this World hath blinded the Minds of them that believe not, lest the Light of the glorious Gospel of Christ, who is the Image of God, should shine unto them. By various Ways and Methods of Deceit, to secure the Reputation he had got, of being God of this World, by Pretences and Appearances of supernatural Power and Wisdom, he laboured to blind the Eyes of Men with Prejudices against that glorious Light of the Gospel, which proposed the Lord Christ as the only Image of God. This Blindness, this Darkness is cured in them that believe, by the mighty Power of God; For God who commanded the Light to shine out of Darkness, hath irradiated our Hearts with the Knowledge of the Glory of God in the Face of Jesus Christ, v. 6. wherein true, saving Faith doth consist. Under this Darkness perished the unbelieving World of Jews and Gentiles; and such is the present Condition of all by whom the Divine Person of Christ is denied; for no mere Creature can ever make a perfect Representation of God unto us. But we must a little further enquire into this Mystery.

HENCE the great Design of the Devil 〈…〉 beginning of the Preaching of the Gospel, was to blind the Eyes of Men, and fill their Minds with Prejudices, that they might not behold this Glory of his; So the Apostle gives an Account of his Success in this Design, 2 Cor. 4. 3, 4. If our Gospel be hid, it is hid unto them that are lost, in whom the God of this World hath blinded the Minds of them that believe not, lest the Light of the glorious Gospel of Christ, who is the Image of God, should shine unto them. By various Ways and Methods of Deceit, to secure the Reputation he had got, of being God of this World, by Pretences and Appearances of supernatural Power and Wisdom, he laboured to blind the Eyes of Men with Prejudices against that glorious Light of the Gospel, which proposed the Lord Christ as the only Image of God. This Blindness, this Darkness is cured in them that believe, by the mighty Power of God; For God who commanded the Light to shine out of Darkness, hath irradiated our Hearts with the Knowledge of the Glory of God in the Face of Jesus Christ, v. 6. wherein true, saving Faith doth consist. Under this Darkness perished the unbelieving World of Jews and Gentiles; and such is the present Condition of all by whom the Divine Person of Christ is denied; for no mere Creature can ever make a perfect Representation of God unto us. But we must a little further enquire into this Mystery.

SINCE Men fell from God by sin, it is no small part of their Misery and Punishment, that they are covered with thick Darkness and Ignorance of the Nature of God. They know him not, they have not seen him at any time. Hence is that Promise to the Church in Christ, Isa. 60. 1, 2. For behold the Darkness shall cover the Earth, and gross Darkness the People: but the Lord shall arise upon thee, and his Glory shall be seen upon thee.

THE Ancient Philosophers made great Enquiries into, and obtained many Notions of the Divine Being, its Existence ⟨p. 18⟩[…] And these Notions they adorned with great Elegance of Speech, to allure others unto the Admiration of them. Hereon they boasted themselves to be the only Wise Men in the World, Rom. 1. 22. [Greek or Hebrew] they boasted that they were the Wise: But we must abide in the Judgement of the Apostles, concerning them in their Enquiries: He assures us, that the World in its Wisdom, that is, these wise Men in it by their Wisdom knew not God, 1 Cor. 1. 21. And he calls the Authors of their best Notions Atheists, or Men without God in the Word, Ephes. 2. 12. For,

THE Antient Philosophers made great Enquiries into, and obtained many Notions of the Divine Being, its Existence ⟨p. 18⟩〈…〉 And these Notions they adorned with great Elegancy of Speech, to allure others unto the Admiration of them. Hereon they boasted themselves to be the only Wise Men in the World, Rom. 1. 22. 〈non-Latin alphabet〉 they boasted that they were the Wise: But we must abide in the Judgement of the Apostles, concerning them in their Enquiries: He assures us, that the World in its Wisdom, that is, these wise Men in it by their Wisdom knew not God, 1 Cor. 1. 21. And he calls the Authors of their best Notions Atheists, or Men without God in the Word, Ephes. 2. 12. For,

1. THEY had no certain Guide, Rule, nor Light, which being attended unto, might lead them infallibly into the Knowledge of the Divine Nature: All they had of this Kind, was their own [Greek or Hebrew] their Reasonings or Imaginations, whereby they commenced [Greek or Hebrew] the great Disputers of the World; but in them they waxed vain, and their foolish Heart was darkened, Rom. 1. 21. They did at best but endeavour [Greek or Hebrew], to feel after God, as Men do in the Dark, after what they cannot clearly discern, Acts 17. 27. Among others, Cicero's Book De Natura Deorum, gives us an exact Account of the Intention of the Apostle in that Expression. And it is at this Day not Want of Wit, but Hatred of the Mysteries of our Religion, which makes so many prone to forgo all Supernatural Revelation, and to betake themselves unto a Religion declared, as they suppose, by Reason, and the Light of Nature; like Bats and Owls, who being not able to bear the Light of the Sun, betake themselves unto the Twi-light, to the Dawnings of Light and Darkness.

1. THEY had no certain Guide, Rule, nor Light, which being attended unto, might lead them infallibly into the Knowledge of the Divine Nature: All they had of this Kind, was their own 〈non-Latin alphabet〉 their Reasonings or Imaginations, whereby they commenced 〈non-Latin alphabet〉 the great Disputers of the World; but in them they waxed vain, and their foolish Heart was darkned, Rom. 1. 21. They did at best but endeavour 〈non-Latin alphabet〉, to feel after God, as Men do in the Dark, after what they cannot clearly discern, Acts 17. 27. Among others, Cicero's Book De Natura Deorum, gives us an exact Account of the Intention of the Apostle in that Expression. And it is at this Day not Want of Wit, but Hatred of the Mysteries of our Religion, which makes so many prone to forgo all Supernatural Revelation, and to betake themselves unto a Religion declared, as they suppose, by Reason, and the Light of Nature; like Bats and Owls, who being not able to bear the Light of the Sun, betake themselves unto the Twi-light, to the Dawnings of Light and Darkness.

2. WHATEVER they did attain, as unto rational Notions about things invisible and incomprehensible, yet could they never deliver themselves from such Principles and Practises in Idolatry and all manner of flagitious Sins, ⟨p. 19⟩as that they could be of any Benefit […] so effectually demonstrated by the Apostle in the First Chapter of the Epistle to the Romans, as that we need not to insist upon it.

2. WHATEVER they did attain, as unto rational Notions about things invisible and incomprehensible, yet could they never deliver themselves from such Principles and Practises in Idolatry and all manner of flagitious Sins, ⟨p. 19⟩as that they could be of any Benefit 〈…〉 so effectually demonstrated by the Apostle in the First Chapter of the Epistle to the Romans, as that we need not to insist upon it.

MEN may talk what they please of a Light within them, or of the Power of Reason, to conduct them unto that Knowledge of God, whereby they may live unto him: But if they had nothing else, if they did not boast themselves of that Light, which hath its Foundation and Original in Divine Revelation alone, they would not excel them, who in the best Management of their own Reasonings, knew not God, but waxed vain in their Imaginations.

WITH respect unto this Universal Darkness, that is, Ignorance of God, with horrid Confusion accompanying it in the Minds of Men, Christ is called, and is, the Light of Men, the Light of the World, because in and by him alone this Darkness is dispelled, as he is the Son of Righteousness.

2. THIS Darkness in the Minds of Men, this Ignorance of God, his Nature and his Will, was the Original of all Evil unto the World, and yet continues so to be. For,

1. HEREON did Satan erect his Kingdom and Throne, obtaining in his Design until he bare himself as the God of this World, and was so esteemed by the most. He exalted himself by Virtue of this Darkness (as he is the Prince of Darkness,) into the Place and Room of God, as the Object of the Religious Worship of Men. For the things which the Gentiles sacrificed, they sacrificed unto Devils, and not to God, 1 Cor. 10. 21. Levit. 17. 7. Chap. 32. 17. Psal. 108. 27. Gal. 3. 8. This is the Territory of Satan; yea, the Power and Sceptre of his Kingdom in the Minds of the Children of Disobedience. Hereby he maintains his Dominion unto this Day in many and ⟨p. 20⟩great […], and with individual persons innumerable.

1. HEREON did Satan erect his Kingdom and Throne, obtaining in his Design until he bare himself as the God of this World, and was so esteemed by the most. He exalted himself by Vertue of this Darkness (as he is the Prince of Darkness,) into the Place and Room of God, as the Object of the Religious Worship of Men. For the things which the Gentiles sacrificed, they sacrificed unto Devils, and not to God, 1 Cor. 10. 21. Levit. 17. 7. Chap. 32. 17. Psal. 108. 27. Gal. 3. 8. This is the Territory of Satan; yea, the Power and Scepter of his Kingdom in the Minds of the Children of Disobedience. Hereby he maintains his Dominion unto this Day in many and ⟨p. 20⟩great 〈…〉, and with individual persons innumerable.

2. THIS is the spring of all wickedness and confusion among men themselves. Hence arose that flood of Abominations in the Old World, which God took away with a Flood of Desolation: Hence were the sins of Sodom and Gomorrah, which he revenged with fire from Heaven. In brief: All the Rage, Blood, Confusion, Desolations, Cruelties, Oppressions, Villainies, which the World hath been, and is filled withal, whereby the souls of men have been, and are flooded into eternal destruction, have all arisen from this corrupt Fountain of the Ignorance of God.

2. THIS is the spring of all wickedness and confusion among men themselves. Hence arose that flood of Abominations in the Old World, which God took away with a Flood of Desolation: Hence were the sins of Sodom and Gomorrah, which he revenged with fire from Heaven. In brief: All the Rage, Blood, Confusion, Desolations, Cruelties, Oppressions, Villanies, which the World hath been, and is filled withal, whereby the souls of men have been, and are flouded into eternal destruction, have all arisen from this corrupt Fountain of the Ignorance of God.

3. OF such as those described, we are the Posterity and Off-spring. Our Fore-fathers in this Nation, were given up unto as brutish a service of the Devil, as any Nation under the Sun. It is therefore an effect of infinite mercy, that the day hath dawned on us, poor Gentiles, and that the day-spring from on high hath visited us. See the glory of this Grace expressed, Ephes. 3. 5, 6, 7, 8, 9, 10. God might have left us to perish in the blindness and ignorance of our Fore-fathers; but of his own accord, and by his own powerful Grace alone, he hath translated us out of darkness into his marvellous light. But alas! the horrible ingratitude of men, for the glorious light of the Gospel, and the abuse of it, will issue in a sore revenge.

GOD was known under the Old Testament, by the Revelation of his Word, and the Institution of his Worship. This was the glory and privilege of Israel, as the Psalmist declares, Psal. 147. 19, 20. He showeth his word unto Jacob, his statutes and his judgments unto Israel; He hath not dealt so with any Nation, The Church then knew him; yet so as that they had an apprehension that he dwelt in thick darkness, where they could not have any clear views ⟨p. 21⟩of him, Exod. 20. 21. Deut. 5. 22. 1 King. […] 2. 2 Chron. 6. 1. And the Reason why God so represented himself in darkness unto them, was to instruct them in their imperfect state, wherein they could not comprehend that glory which should afterwards be revealed. For as he is now made known in Christ, we see that he is light, and in him there is no darkness at all.

GOD was known under the Old Testament, by the Revelation of his Word, and the Institution of his Worship. This was the glory and priviledge of Israel, as the Psalmist declares, Psal. 147. 19, 20. He sheweth his word unto Jacob, his statutes and his judgments unto Israel; He hath not dealt so with any Nation, The Church then knew him; yet so as that they had an apprehension that he dwelt in thick darkness, where they could not have any clear views ⟨p. 21⟩of him, Exod. 20. 21. Deut. 5. 22. 1 King. 〈…〉 2. 2 Chron. 6. 1. And the Reason why God so represented himself in darkness unto them, was to instruct them in their imperfect state, wherein they could not comprehend that glory which should afterwards be revealed. For as he is now made known in Christ, we see that he is light, and in him there is no darkness at all.

4. HITHERTO darkness in general covered the Earth, and gross darkness the people, as unto the knowledge of God; only there was a twilight in the Church. The day did not yet dawn, the shadows did not flee away, nor the day-star shine in the hearts of men. But when the Son of Righteousness did arise in his strength and beauty, when the Son of God appeared in the flesh, and in the discharge of his Office; God himself, as unto his Being, and manner of Existence in three distinct persons, with all the glorious properties of the Divine Nature, were illustriously manifested unto them that did believe, and the light of the knowledge of them dispelled all the shadows that were in the Church, and shone into the darkness which was in the world, so as that none continued ignorant of God, but those who would not see; See Job 1. 5, 15, 17, 18. 2 Cor. 4. 3, 4.

HEREIN is the Lord Christ glorious. And this is that which I shall now speak unto; namely, How we may behold the glory of Christ in the Representation and Revelation that is made of God and his glory, in his Person and Office, unto all that do believe. For it is not so much the declaration of the nature of the things themselves, wherein the glory of Christ doth consist, as our way and duty, in the beholding of them, which at present is designed.

HE calls unto us, saying, Behold me, look unto me, and be saved, Isa. 45. 2. What is it that we see in Christ? What do we behold in him? He asketh that Question concerning his Church, What will ye see in the ⟨p. 22⟩Shulamite? Whereto he answers, as it were the company of two armies, Cant. 6. 13. or the Two Churches of the Old and New Testament, in order and beauty. We may enquire, What shall we, what do we see in him? Do we see him as the Image of the invisible God, representing him, his Nature, Properties, and Will unto us? Do we see him as the Character, the express Image of the Person of the Father, so as that we have no need of Philip's Request, Lord, show us the Father, because having seen him, we have seen the Father also, John 14. 9.

HE calls unto us, saying, Behold me, look unto me, and be saved, Isa. 45. 2. What is it that we see in Christ? What do we behold in him? He asketh that Question concerning his Church, What will ye see in the ⟨p. 22⟩Shulamite? Whereto he answers, as it were the company of two armies, Cant. 6. 13. or the Two Churches of the Old and New Testament, in order and beauty. We may enquire, What shall we, what do we see in him? Do we see him as the Image of the invisible God, representing him, his Nature, Properties, and Will unto us? Do we see him as the Character, the express Image of the Person of the Father, so as that we have no need of Philip's Request, Lord, shew us the Father, because having seen him, we have seen the Father also, John 14. 9.

THIS is our first saving view of Christ, the first instance of our beholding his glory by faith. So to see him, as to see God in him, is to behold his glory; for herein is he eternally glorious. And this is that Glory whose view we ought to long for, and labour after. And if we see it not, we are yet in darkness; yea, tho' we say we see, we are blind like others. So David longed and prayed for it, when yet he could behold it only in Types and Shadows, Psal. 63. 1, 2. O God, thou art my God, early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee, to see thy power and thy glory, so as I have seen them in the sanctuary. For there was in the Sanctuary an obscure representation of the Glory of God in Christ. How much more should we prize that view of it, which we may have with open face, tho' yet as in a glass? 2 Cor. 3. 18.

MOSES when he had seen the Works of God, which were great and marvellous, yet found not himself satisfied therewith: Wherefore after all, he prays that God would show him his Glory, Exod. 33. 18. He knew that the Ultimate Rest, Blessedness and Satisfaction of the Soul, is not in seeing the works of God, but the Glory of God himself. Therefore did he desire some immediate dawnings of it upon him in this World. I beseech thee show me thy Glory. And if we have right apprehensions of the Future State of Blessedness, we cannot but have the same desire ⟨p. 23⟩of seeing more of his Glory in this life. But the Question is, How me may attain it? If we are left unto our selves in this Enquiry, if we have no other way for it, but the immediate fixing of our thoughts on the Immensity of the Divine Nature, we must come every one to the Conclusion that Agur makes on the like consideration; Surely I am more brutish than any Man, and have not the Understanding of a Man; I neither learned Wisdom, nor have the Knowledge of the Holy. Who hath ascended up into Heaven, or descended? Who hath gathered the wind in his fist? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is his name, and what is his sons name, if thou canst tell, Prov. 30. 2, 3, 4.

MOSES when he had seen the Works of God, which were great and marvellous, yet found not himself satisfied therewith: Wherefore after all, he prays that God would shew him his Glory, Exod. 33. 18. He knew that the Ultimate Rest, Blessedness and Satisfaction of the Soul, is not in seeing the works of God, but the Glory of God himself. Therefore did he desire some immediate dawnings of it upon him in this World. I beseech thee shew me thy Glory. And if we have right apprehensions of the Future State of Blessedness, we cannot but have the same desire ⟨p. 23⟩of seeing more of his Glory in this life. But the Question is, How me may attain it? If we are left unto our selves in this Enquiry, if we have no other way for it, but the immediate fixing of our thoughts on the Immensity of the Divine Nature, we must come every one to the Conclusion that Agur makes on the like consideration; Surely I am more brutish than any Man, and have not the Understanding of a Man; I neither learned Wisdom, nor have the Knowledge of the Holy. Who hath ascended up into Heaven, or descended? Who hath gathered the wind in his fist? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is his name, and what is his sons name, if thou canst tell,

IT is in Christ alone, that we may have a clear distinct view of the Glory ¹of God and his Excellencies: For him, and him alone hath he appointed the representative of himself unto us: And we shall take an Account hereof in one or two especial Instances.

1. 1See Joh. 1. 18. Chap. 14. 7, 8, 9, 10. 2 Cor. 4. 6. Col. 1. 16. Ephes. 3. 4, 5, 6, 7, 8, 9, 10. Heb. 1. 2.

1. INFINITE Wisdom is one of the most glorious Properties of the Divine Nature: It is that which is directive of all the external Works of God, wherein the Glory of all the other Excellencies of God is manifested; wherefore the manifestation of the whole Glory of God proceeds originally from Infinite Wisdom. But as Job speaks, Where shall this Wisdom be found, and what is the place of understanding? Chap. 28. 12. Can we by searching, find out God? Can we find out the Almighty to perfection? Chap. 11. 7. As it is in it self an Essential, Eternal Property of the Divine Nature, we can have no comprehension of it: We can but adore it in that infinite distance wherein we stand from God; but in its Operations and Effects it may be discerned; for they are designed of God for its manifestation. Among these the most excellent is the contrivance ⟨p. 24⟩of the great Work of the Salvation of the Church; so it is celebrated by the Apostle, Eph. 3. 9, 10, 11. To make all Men see what is the fellowship of the mystery, which from the beginning of the World, hath been hid in God, who created all things by Jesus Christ, to the intent, that now unto the principalities and powers in Heavenly places might be known by the Church, the manifold Wisdom of God.

If we have any Interest in God, if we have any hopes of Blessedness in beholding of his Glory unto Eternity, we cannot but desire a view (such as is attainable) of this Infinite manifold Wisdom of God in this life. But it is in Christ alone that we can discern any thing of it; for him hath the Father chosen and sealed to represent it unto us. All the Treasures of this Wisdom are hid, laid up, and laid out in him: Herein lies the essence and form of Faith. Believers by it do see the Wisdom of God in Christ, in his Person and Office: Christ the Wisdom of God; Unbelievers see it not, as the Apostle argues, 1 Cor. 1. 22, 23, 24.

IN beholding the Glory of this Infinite Wisdom of God in Christ, we behold his own Glory also; the Glory given him of his Father; for this is his Glory, that in and by him, and him alone the Wisdom of God is manifested and represented unto us. When God appointed him as the great and only means of this end, he gave him honour and glory above the whole Creation: for it is but little of Divine Wisdom which the works of it declare, in comparison of what is manifested in Christ Jesus. We no way deny or extenuate the manifestation that is made of the Wisdom of God in the works of Creation and Providence. It is sufficient to detect the folly of Atheism and and Idolatry, and was designed of God unto that end. But it's comparative insufficiency, with respect unto the representation of it in Christ, as unto the ends of knowing God aright, and living unto him, the Scripture doth ⟨p. 25⟩abundantly attest. And the abuse of it was Catholic, as the Apostle declares, Rom. 1. 20. &c. To see this Wisdom clearly, is our Wisdom; and a due apprehension of it, fills the Souls of Believers with joy unspeakable, and full of Glory.

IN beholding the Glory of this Infinite Wisdom of God in Christ, we behold his own Glory also; the Glory given him of his Father; for this is his Glory, that in and by him, and him alone the Wisdom of God is manifested and represented unto us. When God appointed him as the great and only means of this end, he gave him honour and glory above the whole Creation: for it is but little of Divine Wisdom which the works of it declare, in comparison of what is manifested in Christ Jesus. We no way deny or extenuate the manifestation that is made of the Wisdom of God in the works of Creation and Providence. It is sufficient to detect the folly of Atheism and and Idolatry, and was designed of God unto that end. But it's comparative insufficiency, with respect unto the rerepresentation of it in Christ, as unto the ends of knowing God aright, and living unto him, the Scripture doth ⟨p. 25⟩abundantly attest. And the abuse of it was Catholic, as the Apostle declares, Rom. 1. 20. &c. To see this Wisdom clearly, is our Wisdom; and a due apprehension of it, fills the Souls of Believers with joy unspeakable, and full of Glory.

2. WE may also instance in the Love of God. The Apostle tells us, that God is Love, 1 Joh. 4. 8. Divine Love is not to be considered only in its effects, but in its Nature and Essence; and so it is God himself; For God is Love. And a blessed Revelation this is of the Divine Nature: It casts out Envy, Hatred, Malice, Revenge, with all their Fruits, in Rage, Fierceness, Implacability, Persecution, Murder, into the Territories of Satan. They belong not unto God in his Nature or Actings; for God is Love. So the same Apostle tells us, that he who slew his Brother, was of the wicked one, 1 Joh. 3. 12. He was of the Devil his Father, and his works did he do.

2. WE may also instance in the Love of God. The Apostle tells us, that God is Love, 1 Joh. 4. 8. Divine Love is not to be considered only in its effects, but in its Nature and Essence; and so it is God himself; For God is Love. And a blessed Revelation this is of the Divine Nature: It casts out Envy, Hatred, Malice, Revenge, with all their Fruits, in Rage, Fierceness, Implacability, Persecution, Murther, into the Territories of Satan. They belong not unto God in his Nature or Actings; for God is Love. So the same Apostle tells us, that he who slew his Brother, was of the wicked one, 1 Joh. 3. 12. He was of the Devil his Father, and his works did he do.

BUT the Enquiry is as before; How shall we have a view of this Love, of God as Love? By what way or means shall we behold the Glory of it? It is hidden from all living, in God himself. The Wise Philosophers, who discoursed so much of the Love of God, knew nothing of this, that God is Love. The Most of the Natural Notions of men about it are corrupt, and the best of them weak and imperfect. Generally the Thoughts of men about it, are, that he is of a facile and easy Nature, one that they may make bold withal in all their occasions, as the Psalmist declares, Psal. 50. 21. And whereas it must be learned in its Effects, Operations and Divine Ways of its manifestation, those who know not Christ, know nothing of them; and many things in Providence do interpose to hinder our view of this Love; for although that indeed God is Love, yet his wrath is revealed from Heaven against the ungodliness of Men: As all things at this day are filled with Evidences of his anger and displeasure: How then shall ⟨p. 26⟩we know, wherein shall we behold the Glory of God in this, that he is Love? The Apostle declares it in the next words, ver. 9. Herein was manifest the love of God towards us, because God sent his only begotten Son into the World, that we might live through him. This is the only Evidence given us that God is Love. Hereby alone is the Divine Nature as such made known unto us; namely in the Mission, Person, and Office of the Son of God; Without this all is in Darkness as unto the true Nature and supreme Operation of this Divine Love.

BUT the Enquiry is as before; How shall we have a view of this Love, of God as Love? By what way or means shall we behold the Glory of it? It is hidden from all living, in God himself. The Wise Philosophers, who discoursed so much of the Love of God, knew nothing of this, that God is Love. The Most of the Natural Notions of men about it are corrupt, and the best of them weak and imperfect. Generally the Thoughts of men about it, are, that he is of a facile and easie Nature, one that they may make bold withal in all their occasions, as the Psalmist declares, Psal. 50. 21. And whereas it must be learned in its Effects, Operations and Divine Ways of its manifestation, those who know not Christ, know nothing of them; and many things in Providence do interpose to hinder our view of this Love; for although that indeed God is Love, yet his wrath is revealed from Heaven against the ungodliness of Men: As all things at this day are filled with Evidences of his anger and displeasure: How then shall

HEREIN do we behold the Glory of Christ himself, even in this life. This Glory was given him of the Father: Namely, That he now should declare and evidence that God is Love; and he did so, that in all things he might have the Preeminence. Herein we may see how Excellent, how Beautiful, how Glorious and Desirable he is, seeing in him alone we have a due Representation of God as he is Love, which is the most joyful Sight of God that any Creature can obtain. He who beholds not the Glory of Christ herein, is utterly ignorant of those Heavenly Mysteries; he knoweth neither God nor Christ; he hath neither the Father nor the Son. He knows not God, because he knows not the holy Properties of his Nature in the Principal way designed by infinite Wisdom for their Manifestation; he knows not Christ, because he sees not the Glory of God in him. Wherefore whatever Notions Men may have from the Light of Nature, or from the Works of Providence, that there is Love in God, however they may adorn them in elegant affecting Expressions: Yet from them no Man can know that God is Love, In the Revelation hereof Christ hath the Preeminence; nor can any Man comprehend any thing of it aright but in him. It is that which the whole Light of the Creation cannot discover; for it is the Spring and Centre of the Mystery of Godliness.

HEREIN do we behold the Glory of Christ himself, even in this life. This Glory was given him of the Father: Namely, That he now should declare and evidence that God is Love; and he did so, that in all things he might have the Preheminence. Herein we may see how Excellent, how Beautiful, how Glorious and Desirable he is, seeing in him alone we have a due Representation of God as he is Love, which is the most joyful Sight of God that any Creature can obtain. He who beholds not the Glory of Christ herein, is utterly ignorant of those Heavenly Mysteries; he knoweth neither God nor Christ; he hath neither the Father nor the Son. He knows not God, because he knows not the holy Properties of his Nature in the Principal way designed by infinite Wisdom for their Manifestation; he knows not Christ, because he sees not the Glory of God in him. Wherefore whatever Notions Men may have from the Light of Nature, or from the Works of Providence, that there is Love in God, however they may adorn them in elegant affecting Expressions: Yet from them no Man can know that God is Love, In the Revelation hereof Christ hath the Preeminence; nor can any Man comprehend any thing of it aright but in him. It is that which the whole Light of the Creation cannot discover; for it is the Spring and Center of the Mystery of Godliness.

THESE things are of the deep things of God, such as belong unto that Wisdom of God in a Mystery, which they that are Carnal cannot receive, as the Apostle testifies, 1 Cor. 2. 14. But the meanest Believer who lives in the Exercise of Faith, may have an Understanding of them so far as is needful unto his Love and Obedience. The Sum of the whole is this; if you would behold the Glory of Christ, as the great Means of your Sanctification and Consolation, as the only Preparation for the beholding of his Glory in Eternal Blessedness: Consider what of God is made known and represented unto you in him, wherein God purposed and designed to glorify himself in him: Now this is all that may be known of God in a saving manner; especially his Wisdom, his Love, his Goodness, Grace and Mercy, whereon the Life of our Souls doth depend; And the Lord Christ being appointed the only Way and Means hereof, how exceeding glorious must he be in the Eyes of them that do believe!

THESE things are of the deep things of God, such as belong unto that Wisdom of God in a Mystery, which they that are Carnal cannot receive, as the Apostle testifies, 1 Cor. 2. 14. But the meanest Believer who lives in the Exercise of Faith, may have an Understanding of them so far as is needful unto his Love and Obedience. The Sum of the whole is this; if you would behold the Glory of Christ, as the great Means of your Sanctification and Consolation, as the only Preparation for the beholding of his Glory in Eternal Blessedness: Consider what of God is made known and represented unto you in him, wherein God purposed and designed to glorifie himself in him: Now this is all that may be known of God in a saving manner; especially his Wisdom, his Love, his Goodness, Grace and Mercy, whereon the Life of our Souls doth depend; And the Lord Christ being appointed the only Way and Means hereof, how exceeding glorious must he be in the Eyes of them that do believe!

THESE things being premised, I shall close this first Consideration of that Glory of Christ which we behold by Faith in this World, with some such Observations, as may excite us unto the Practise of this great Duty, and Improvement of this great Privilege; the greatest which on this side Heaven we can be made Partakers of.

THESE things being premised, I shall close this first Consideration of that Glory of Christ which we behold by Faith in this World, with some such Observations, as may excite us unto the Practise of this great Duty, and Improvement of this great Priviledge; the greatest which on this side Heaven we can be made Partakers of.

THERE are some who regard not these things at all, but rather despise them. They never entertain any serious thoughts of obtaining a View of the Glory of God in Christ, which is to be Unbelievers. They look on him as a Teacher that came forth from God to reveal his Will, and to teach us his Worship: and so indeed he was: But this they say was the sole use of his Person in Religion, which is Mahumetism. The Manifestation of all the holy Properties of the Divine Nature, with the Representation of them unto Angels above, and the Church in this World, as he is the Image of the invisible God, in the Constitution ⟨p. 28⟩of his Person, and the Discharge of his Office, are things they regard not; yea, they despise and scorn what is professed concerning them; for Pride and Contempt of others were always the safest Covert of Ignorance; otherwise it would seem strange, that Men should openly boast of their own Blindness. But these Conceptions of Mens Minds are influenced by that Unbelief of his Divine Person, which maketh havoc of Christianity at this Day in the World.

THERE are some who regard not these things at all, but rather despise them. They never entertain any serious thoughts of obtaining a View of the Glory of God in Christ, which is to be Unbelievers. They look on him as a Teacher that came forth from God to reveal his Will, and to teach us his Worship: and so indeed he was: But this they say was the sole use of his Person in Religion, which is Mahumetism. The Manifestation of all the holy Properties of the Divine Nature, with the Representation of them unto Angels above, and the Church in this World, as he is the Image of the invisible God, in the Constitution ⟨p. 28⟩of his Person, and the Discharge of his Office, are things they regard not; yea, they despise and scorn what is professed concerning them; for Pride and Contempt of others were always the safest Covert of Ignorance; otherwise it would seem strange, that Men should openly boast of their own Blindness. But these Conceptions of Mens Minds are influenced by that Unbelief of his Divine Person, which maketh havock of Christianity at this Day in the World.

I speak of them, whose minds are better disposed towards heavenly things; and unto them I say, Wherefore do you love Jesus Christ? for so you profess to do. Wherefore do you trust in him? Wherefore do you honour him? Wherefore do you desire to be in Heaven with him? Can you give a reason of this hope that is in you? An account why you do all or any of these things? If you cannot, all that you pretend towards him, is but fancy and imagination; you fight uncertainly as men beating the air; or is one of your reasons hereof, That in him you do by Faith behold that glory of God, with the Holy Properties of his Nature, and their Principal Operations, in order unto your own Salvation and Blessedness, which otherwise would have been eternally hid from you? Hereon is he precious unto them that do believe.

LET us therefore, as many as are spiritual, be thus minded. Let us make use of this Privilege with rejoicing, and be found in the discharge of this Duty with diligence: For thus to behold the glory of Christ is both our privilege and our duty. The duties of the Law were a burden and a yoke; but those of the Gospel are Privileges and Advantages.

LET us therefore, as many as are spiritual, be thus minded. Let us make use of this Priviledge with rejoycing, and be found in the discharge of this Duty with diligence: For thus to behold the glory of Christ is both our priviledge and our duty. The duties of the Law were a burthen and a yoke; but those of the Gospel are Priviledges and Advantages.

IT is a Promise concerning the days of the New Testament, that our eyes shall see the King in his beauty, Isa. 33. 17. We shall behold the Glory of Christ in its Lustre and Excellency: What is this Beauty of the King of ⟨p. 29⟩Saints? Is it not, that God is in him, and he is the great representative of his Glory unto us? Wherefore in the contemplation of this Glory consists the principal exercise of Faith: And who can declare the Glory of this Privilege, That we who are born in Darkness, and deserved to be cast out into utter Darkness, should be translated into this marvellous Light of the knowledge of the Glory of God in the Face of Jesus Christ.

IT is a Promise concerning the days of the New Testament, that our eyes shall see the King in his beauty, Isa. 33. 17. We shall behold the Glory of Christ in its Lustre and Excellency: What is this Beauty of the King of ⟨p. 29⟩Saints? Is it not, that God is in him, and he is the great representative of his Glory unto us? Wherefore in the contemplation of this Glory consists the principal exercise of Faith: And who can declare the Glory of this Priviledge, That we who are born in Darkness, and deserved to be cast out into utter Darkness, should be translated into this marvellous Light of the knowledge of the Glory of God in the Face of Jesus Christ.