things may be considered: (1.) Their original. (2.) The design of their accomplishment.

(1.) The first spring or original was in the divine will and wisdom alone, without respect unto any external moving cause. No reason can be given, no cause be assigned of these counsels, but the will of God alone.' Hence are they called or described by, the 'good pleasure which he purposed in himself,' Eph. i. 9. The purpose of him who worketh all things according to the counsel of his will, ver. 11. Who hath known the mind of the Lord? or who hath been his counsellor? or who hath given first unto him, and it shall be recompensed to him again? for of him, and through him, and to him are all things,' Rom. xi. 34-36. The incarnation of Christ, and his mediation thereon, were not the procuring cause of these eternal counsels of God; but the effects of them, as the Scripture constantly declares. But the design of their accomplishment was laid in the person of the Son alone. As he was the essential wisdom of God, all things were at first created by him. But upon a prospect of the ruin of all by sin, God would in and by him, as he was fore-ordained to be incarnate, restore all things. The whole counsel of God unto this end centered in him alone. Hence their foundation is rightly said to be laid in him, and is declared so to be by the Apostle, Eph. i. 4. For the spring of the sanctification and salvation of the church lies in election, the decree whereof compriseth the counsels of God concerning them. Herein God from the beginning' chooseth us unto salvation through the sanctification of the Spirit,' 2 Thess. ii. 13. The one being the end he designed, the other the means and way thereof. But this he did in Christ; he hath chosen us in him before the foundation of the world, that we should be holy and unblameable before him in love; that is, 'unto salvation through the sanctification of the Spirit.' In him we were not actually, nor by faith, before the foundation of the world; yet were we then chosen in him, as the only foundation of the execution of all the counsels of God, concerning our sanctification and salvation.

Thus as all things were originally made and created by him, as he was the essential wisdom of God, so all things are

renewed and recovered by him, as he is the provisional wisdom of God in and by his incarnation. Therefore, as these things put together and compared unto his glory, Col. i. 15, 16, 17, 18, 19. He is the image of the invisible God, the first-born of every creature. For by him were all things created that are in heaven, and that are in the earth, visible and invisible, all things were created by him and for him; and he is before all things, and by him all things consist; and he is the head of the body, the church; who is the beginning, the first-born from the dead, that in all things he might have the pre-eminence.' Two things as the foundation of what is ascribed unto the Lord Christ in the ensuing discourse, are asserted, ver. 15. (1.) That he is the image of the invisible God.' (2.) That he is the first-born of every creature; things seemingly very distant in themselves, but gloriously united concentering in his person.

1. He is the image of the invisible God; or, as it is elsewhere expressed, he is in the form of God, his essential form, for other forms there is none in the divine nature. The brightness of his glory, and express image of the Father's person. And he is called here the invisible God, not absolutely with respect unto his essence, though it be most true, the divine essence being absolutely invisible, and that equally whether considered as in the Father or in the Son. But he is called so, with respect unto his counsels, his will, his love, and his grace. For so 'none hath seen him at any time, but the only begotten which is in the bosom of the Father,' he declares him, John i. 18. As he is thus the essential, the eternal image of the invisible God, his wisdom and power, the efficiency of the first creation, and its consistence being created, is ascribed unto him, ver. 16, 17. By him were all things created that are in heaven and in earth, visible and invisible.' And because of the great notions and apprehensions that were then in the world, especially among the Jews unto whom the Apostle had respect in this epistle, of the greatness and glory of the invisible part of the creation in heaven above, he mentions them in particular, under the most glorious titles that any could, or then did ascribe unto them; whether they be thrones or do

minions, or principalities, or powers.' All things were created by him, and for him; the same expression that is used of God absolutely, Rom. xi. 36. Rev. iv. 11. Add herennto those other places to this purpose, John i. 1, 2, 3. Heb. i. 1, 2, 3. and those that are not under the efficacy of spiritual infatuations, cannot but admire at the power of unbelief, the blindness of the minds of men, and the craft of Satan, in them who deny the divine nature of Jesus Christ. For whereas the Apostle plainly affirms, that the works of the creation do demonstrate the eternal power and Godhead of him by whom they were created, Rom. i. 19, 20. and not only so, but it is uncontrolably evident in the light of nature; it being so directly, expressly, frequently affirmed, that all things whatever, absolutely, and in their distributions into heaven and earth, with the things contained respectively in them, were made and created by Christ; it is the highest rebellion against the light and teachings of God, to disbelieve his divine existence and power.

(2.) Again it is added, that he is the first-born of every creature;' which principally respects the new creation, as it is declared, ver. 18. 'He is the head of the body, the church, the beginning, the first-born from the dead; that in all things he might have the pre-eminence.' For in him were all the counsels of God laid for the recovery of all things unto himself; as he was to be incarnate. And the accomplishment of these counsels of God by him, the Apostle declares at large in the ensuing verses. And these things are both conjoined and composed in this place. As God the Father did nothing in the first creation but by him as his eternal wisdom, John i. 3. Heb. i. 2. Prov. viii. so he designed nothing in the new creation or restoration of all things unto his glory, but in him as he was to be incarnate. Wherefore in his person were laid all the foundations of the counsels of God for the sanctification and salvation of the church. Herein he is glorified, and that in a way unspeakably, exceeding all that glory which would have accrued unto him from the first creation, had all things abode in their primitive constitution.

His person, therefore, is the foundation of the church, the great mystery of godliness, or the religion we profess; the en

tire life and soul of all spiritual truth; in that all the counsels of the wisdom, grace, and goodness of God, for the redemption, vocation, sanctification, and salvation of the church, were all laid in him, and by him were all to be accomplished.'

CHAR. V..

THE PERSON OF CHRIST THE GREAT REPRESENTATIVE OF GOD AND HIS WILL.

WHAT may be known of God, is his nature and existence, with the holy counsels of his will. A representation of them unto us is the foundation of all religion, and the means of our conformity unto him, wherein our present duty and future blessedness do consist. For to know God, so as thereby to be made like unto him, is the chief end of man. This is done perfectly only in the person of Christ, all other means of it being subordinate thereunto, and none of them of the same nature therewithal. The end of the world itself is to instruct us in the knowledge of God in Christ. That, therefore, which I shall now demonstrate is, 'That in the person and mediation of Christ, (which are inseparable in all the respects of faith unto him,) there is made unto us a blessed representation of the glorious properties of the divine nature, and of the holy counsels of the will of God. The first of these I shall speak unto in this chapter, the other in that which ensues; wherein we shall manifest how all divine truths do centre in the person of Christ. And the consideration of sundry things are necessary unto the explication hereof.

1. God in his own essence, being and existence, is absolutely incomprehensible. His nature being immense; and all his holy properties essentially infinite, no creature can directly or perfectly comprehend them, or any of them. He must be infinite that can perfectly comprehend that which is infinite. Wherefore God is perfectly known unto himself only; but as

for us, how little a portion is heard of him? Hence he is called the invisible God, and said to dwell in light inaccessible. The subsistence of his most single and simple nature in three distinct persons, though it raises and ennobles faith in its revelation, yet it amazeth reason which would trust to itself in the contemplation of it: whence men grow giddy who will own no other guide, and are carried out of the way of truth. No man hath seen God at any time; the only begotten who is in the bosom of the Father, he hath declared him,' John i. 18. 1 Tim. vi. 16.

2. Therefore we can have no direct intuitive notions or apprehensions of the divine essence, or its properties. Such knowledge is too wonderful for us. Whatever is pleaded for an intellectual vision of the essence of God in the light of glory, yet none pretend unto a possibility of an immediate full comprehension of it. But in our present state God is unto us as was he unto Moses under all the external manifestations of his glory, in thick darkness, Exod. xx. 21. All the rational conceptions of the minds of men are swallowed up, and lost, when they would exercise themselves directly on that which is absolutely immense, eternal, infinite. When we say it is so, we know not what we say, but only that it is not otherwise. What we deny of God, we know in some measure, but what we affirm we know not; only we declare what we believe and adore. Neque sensus est ejus, neque phantasia, neque opinio, nec ratio, nec scientia, says Dionys. de Devin. Nomin. 1. We have no means, no corporal, no intellectual instrument or power for the comprehension of him, nor hath any other creature. En abтo úñeρ ἐςιν ὁ Θεός, οὐ μόνον οἱ Προφῆται, ἀλλ ̓ ὧδεν αγγελοι εἶδον, ετε ἀρχάγγελοι, ἀλλ' ἐὰν ἐρωτησης αυτής ακύση περί μὲν τᾶς ἐσιας εδε ἀποκρινόμενος δοξα δὲ ἐν ὑψίτοις μόνον άδοντες τω Θεώ, κάν παρα των Χερεδιμ ή των σεραφειμ ἐπιθυμήσας τι μαθέιν, τὸ μυςικον τῇ ἁγιασμό μέλος ἀκούση, καὶ ὅτι πλήρης ὁ οὐρανὸς καὶ ἡ λη της δόξης αυτᾶ. For that which is God (the essence of God) not only have not the prophets seen, but neither the angels nor the archangels. If thou wilt inquire of them, thou shalt have nothing of the substance of God, but only hear them say, Glory to God on high. If thou askest the cherubims and seraphims, thou shalt only hear the praise of holiness, the whole earth is full of his glory,' says Chrysostome, in cap. 1. Job. v. 18. That God is in himself

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