BOOK IV.
OF THE MEDIATOR OF THE COVENANT OF GRACE, IN HIS PERSON, OFFICES, AND STATES.
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CHAPTER 1
Of the Mediatorial Person of Christ.
The agency, manifold stations, and relations of the Son of God, in the making, fulfilment, and administration of the covenant of grace, plainly manifest him the mediator of it;—to which three things were necessary: 1. A mediatorial constitution of person, that, having the nature of both parties, he might be a middle person between God and men, and qualified to lay his hand on both, in order to their reconcilement, 1 Tim 2:5-6; Job 9:33. 2. A mediatorial office, authorizing and qualifying him to manage for us toward God,—and from God toward us, every thing necessary to make up the breach, Prov 8:23; Heb 9:15; Heb 8:6. 3. A mediatorial state, in which his condition might correspond with that which was necessary for purchasing or preserving the reconciliation between God and us, Luke 24:26; Phil 1:7-11; Heb 2:9-10.
If God had not intended to redeem a part of lost mankind, his Son had never become man. 1. Without this gracious design, God had no end worthy of such a marvellous work as the incarnation of his Son. 2. The Scripture alway represents the love of God to fallen men as the cause of the mission and incarnation of his Son, John 3:16; Rom 5:6-18; 1 John 4:9-10. 3. It never mentions any other end of Christ's incarnation, but to glorify God in the salvation of men. Nor, till man had ruined himself, did the least appearance of it take place, Gen 3:15; Matt 1:21; Luke 1:67; Luke 2:34; John 1:29; Matt 9:12-13; Matt 18:11; Matt 20:28; Gal 4:4-5; 1 Tim 1:15; Heb 2:14; 1 John 2:1-2; 1 John 3:5,8. 4. All his offices of Mediator, Redeemer, Surety, Prophet, Priest, and King, respect men as fallen. Such only he instructs and calls to repentance, Isa 61:1-3; Matt 9:13;
Heb 5:2. For such only he offers sacrifice, and intercedes with God, 1 Tim 2:5; Isa 53:4-12; 1 John 2:12; John 17; Heb 7:7,25; Rom 8:33-34. Such only he subdues, governs, and protects, Ps 110:3; Rom 8:2; John 10:27-28; Ezek 34,36.—The natural goodness of God no more required his Son to assume our nature, than it required him to assume the angelic.—Innocent creatures would have had a proper head in God himself.—Christ is not called the first begotten of every creature, because men were made after his image as incarnate, but because he is the only Son of God, begotten from all eternity, before any creature was formed; and because of his superior excellence and dominion over every creature, Col 1:15.—But, if God intended to redeem fallen men, it was necessary that a divine person should become man. 1. God's justice and other perfections required, that no sinner should be saved, unless an infinite ransom were paid for them,—the law fulfilled, and sin punished in that very nature which had sinned, Heb 9:22; Acts 20:28; Matt 20:28; Eph 1:7; Col 1:14-15; Ezek 18:4. 2. If any lower mean could have effected our redemption, God's infinite wisdom and goodness could not have exposed his own Son to such debased obedience and tremendous suffering, Heb 2:10; Lam 3:33.
It was not till about the four thousandth year from the creation of the world, that in the fulness of time fixed in the purpose of God, and marked in his inspired predictions, and when the world was in the most proper condition for it, that the Son of God came in the flesh. But preparations had all along been making for it. 1. The necessary occasion of it, through Adam's fall and his ruining all mankind, was foreseen by God from all eternity, Acts 15:18; Ps 136:23. 2. In the most astonishing and sovereign love, God purposed to recover part of mankind from that sinful and miserable estate into which, he foresaw, they would reduce themselves, 1 Thess 5:9; 2 Thess 2:12-13; Eph 1:4. 3. The Son of God was set up from eternity as their Mediator, and multitudes of men chosen in him to everlasting life, Ps 89:19-20; Prov 8:23-30; 1 Pet 1:20; Eph 1:4-5; 2 Tim 1:9, Titus 1:2. 4. Hereupon ensued his entrance into mediatorial glory suited to the then state of things, and a peculiar delight in the sons of men and in the habitable parts of the earth, in which he and they were to have their abode, and hold mutual fellowship, John 17:4-6; Prov 8:31. That delight in his future manhood, and connections with men, perhaps resembled, while it infinitely transcended, that regard which glorified souls have to their dead bodies, and desire of reunion with them, in the resurrection. 5. It was indeed proper, that his coming in the flesh should be deferred,—
till the necessity of such a mean of reforming the world should be fully manifested,—ignorance and learning, want of ceremonies, and a multitude of them in religion,—external mercies and judgments, all proving ineffectual;—till sufficient marks for examining his character should be leisurely pre-exhibited,—till men's longings for him should be exceedingly awakened, and so his incarnation more honourable;—till there should be a sufficient number of hell-hardened professors of the true religion to persecute and murder him,—and of friends and enemies to attest his labours, death, and resurrection;—and of men to experience his benevolent miracles, and the conquering power of his gospel. But no sooner had Adam sinned, and ruined himself and all his posterity, than the Son of God, as one eager to discover his mercy and love, intimated his purpose to become man, and suffer for our redemption, Gen 3:8-15. 6. His heart being exceedingly set upon his mediatorial work, he, in a multitude of predictory promises, publicly intimated his incarnation, sufferings, resurrection, and gathering of a numerous people to himself, insomuch, that not one important circumstance relative to his appearances, work, or success, was left unforetold, Luke 24:25,27,44-47; John 1:45; Acts 10:43; Acts 13:27; Acts 26:22; Rom 3:21; 1 Pet 1:11-12; 1 Cor 15:3-4. 7. Men being dull of hearing, and slow of heart to conceive or believe that which was merely hinted in words, he, in a multitude of personal and real prefigurations of himself and his concerns, addressed the very senses of his peculiar people, Col 2:17; Heb 10:1; Heb 9:9-10. 8. To mark his delightful intention, and earnest desire to assume our nature, he often appeared as a man, and conversed with his favourites Abraham, Isaac, Jacob, Joshua, the Israelites at Bochim, Gideon, Manoah and his wife, Daniel, Zechariah, etc. Gen 18:2; Gen 26:2,24; Gen 32:24; Josh 5:13; Judg 2:1-4; Judg 6:11-22; Judg 13:2-19; Dan 10:5; Zech 1:8. And perhaps the frequent ascription of human members and affections to God under the Old Testament, was intended to keep men in constant remembrance of the future incarnation of his Son. 9. Multitudes of the persons represented by him were, with his Father's consent, admitted to fellowship with God, not only on earth, but in heaven, and two of them soul and body,—not merely as firstfruits of his chosen people, but as an earnest of his future sitting in the midst of the throne, as the Man God's fellow, and the Firstborn among many brethren, Heb 11:13; Gen 5:24; Heb 11:5; 2 Kings 2:11.
The Son of God hath long ago become man. 1. The Sceptre, Tribeship, or power of supreme government, which was foretold, should continue with Judah, the fourth son of
Jacob, and his posterity, till Shiloh should come, is now long ago departed, Gen 49:10. Shiloh here promised can be no other than the Messiah;—not Moses, who was not of the tribe of Judah, nor had any royal power transferred from it;—nor Saul, who was not anointed at Shiloh, but at Ramah, and had his royalty confirmed to him at Gilgal, and from whom it departed to David of the tribe of Judah, and his descendants, 1 Sam 9-11; 1 Sam 13; 1 Sam 15-16; 2 Sam 1-5;—nor Jeroboam, who was not crowned at Shiloh, but at Shechem, 1 Kings 12:12; 2 Chron 10. Nor did the sceptre then, or for many ages after, depart from the tribe of Judah, 2 Chron 10-37. Nor can Shebet, or sceptre, here mean a rod of oppression, as it is connected with a Lawgiver, and its continuance mentioned as an honour and blessing to Judah. Nor is it true, that a rod of oppression hath alway lain on the tribe of Judah; for under David, Solomon, Asa, Jehoshaphat, Uzziah, Hezekiah, Simon Maccabeus, and John Hurcanus, etc. it exceedingly flourished in power and wealth. It must therefore mean, that preeminent power of government, which that tribe retained, till about the four thousandth year of the world.—At their departure from Egypt it was most numerous, and in the wilderness marched in the front of the Hebrew nation. It was first and most extensively settled in proper Canaan. It, by God's direction, led the attack upon the remaining Canaanites and rebellious Benjamites, Judg 1:1-2; Judg 20:18. For almost 500 years, from David to Zedekiah, all the Hebrew kings whom God authorized by peculiar covenant, were of the tribe of Judah. Even during their captivity in Babylon, its sovereignty was not totally extinguished. Daniel and his companions bore rule. Jehoiachin was exalted above other prisoners, Dan 1-3; Dan 5-6; 2 Kings 25:27. After their return from Babylon, Zerubbabel, Nehemiah, the Maccabees, and the Sanhedrim, had the government of the nation in their hand.—The sceptre began to depart from Judah, when Pompey the Roman general took Jerusalem about sixty years before Christ's birth. It farther departed, when, about AD 10, Archelaus was dethroned, and Judea made a Roman province. It fully departed about AD 70, when Titus and his Roman troops utterly destroyed Jerusalem and its temple, and cities around. 2. Daniel's seventy weeks, in the end of which Messiah was to appear and be cut off, are long ago expired, Dan 9:24-27.—They must be understood of weeks of years, a day for a year, as in several other predictions, Ezek 4:5-6; Dan 7:23; Dan 12:12-13; Rev 11:2-3; Rev 12:6; Rev 13:5, in allusion to the Jewish weeks of years, which regulated their Releases and Jubilees, Lev 25. Seventy common weeks are too short for such an emphatical prediction. Nor did any important event happen at the end of any such seventy weeks, from
any remarkable commandment to restore Jerusalem. The destruction of Jerusalem and its temple, and the desolation of Jerusalem by abominable armies, were foretold as immediately following these seventy weeks, Dan 9:23-27.—These seventy weeks, or 490 years, commencing not from any edict of Cyrus or Darius to rebuild the temple, but from one of Artaxerxes in the 7th or rather 20th year of his reign to rebuild the city of Jerusalem, Ezra 1; Ezra 6-7; Neh 2; expired about A.M. 4036, when Jesus Christ was crucified, not long after which, the Gentiles were brought into the Christian church, Jerusalem and its temple and the country about laid desolate, even unto this day. 3. The Jewish temple built by Zerubbabel, in which the Messiah was foretold to appear, and render it more glorious by his presence and work than Solomon's had been, notwithstanding it wanted several principal ornaments, Hag 2:6-9; Mal 3:1, is long ago turned into an heap of rubbish. 4. Messiah was to come while the tribe of Judah and family of David continued distinct, and preserved their genealogies, which hath not been the case for about seventeen hundred years past, Gen 49:10; Isa 11:1; Jer 23:5-6. 5. Messiah's coming in the flesh was to be quickly succeeded by God's admission of the Gentiles into his church instead of the Jews, and by the abolishment of idols, Gen 49:10; Isa 53-55; Zech 13:2; Isa 2:18,20. These events began remarkably to take place, more than seventeen hundred years ago.
Jesus of Nazareth was, and is, the true Messiah. 1. All the characteristics of Messiah relative to his forerunner, Mal 3:1; Mal 4:5; Isa 40:3-6; Matt 3:3-14; Luke 1; Luke 3; John 1:19-34; John 3:23-36.—his tribe and family, Gen 49:10; Isa 11:1-2; Matt 1; Luke 1:26-36; Luke 2; Luke 3:22-38.—and to the time, Gen 49:10; Dan 9:24; Hag 2:6-7; Mal 3:1.—place, Mic 2; Matt 2; Luke 2;—and manner of his birth, Isa 7:14; Jer 31:22; Matt 1:18-25; Luke 1:26-35; exactly agree to him. 2. The characteristics of Messiah's person, God-man, Isa 9:6; Isa 7:14; Luke 1:16-17,35; Rom 1:4; Rom 9:5;—offices, Deut 18:15-18; Acts 3:22; Acts 7:35,37; Matt 11:5; Matt 17:5; Matt 5-7; Matt 13;—Ps 110:4; Heb 4:14; Heb 5; Heb 7; Heb 9-10; Matt 26-27.—Ps 2:6; Ps 89:3-4,19-20; Ezek 34:23-24; Isa 9:6-7; Isa 32:1; Jer 23:5-6; Jer 30:21; Dan 7:14; John 2:13-22; John 18:36; Matt 21:12. Matt 10; Matt 16:18-19; Matt 28:18-20; Phil 2:8-11; Eph 1:22,34; Eph 4:11-12.—and states, Ps 22; Ps 69; Isa 53; Luke 24:26; Heb 1:3; Heb 2:8-10; 1 Cor 15:3-4; Phil 2:7-11; 1 Pet 1:19-21; exactly answer to him. 3. His doctrines and works are the very same which were ascribed to Messiah by the prophets, and are most proper for him. His doctrines, how mysterious and
holy! how heavenly and divine! and how contrary to the corrupt inclinations of men!—In what simple manner! and by what unpromising instruments were they published and spread! and yet how powerfully effectual in converting the nations!—His miracles, how numerous, public, and benevolent! Isa 2:2-4; Isa 48:17; Isa 52:15; Isa 54:13; Mic 4:2-3; Mic 5:3; Mal 3:2-3; Matt 5-10; Matt 12-15; Matt 17-19; Luke 4-19; John 2-18. 4. For about 1740 years, the Gentiles have obedientially gathered to him as his people, Ps 2:8; Ps 22:27-31; Ps 45:9; Ps 47; Ps 67; Ps 68:22; Ps 100; Ps 117:2; Ps 72; Gen 49:10; Isa 42:6-7; Isa 49:6-12; Isa 11; Isa 54-55; Matt 2; John 4; John 12:20; Acts 2; Acts 10-20; Rom 15:16,19. Eph 3:8-9.—But it must be observed, that the spiritual blessings of Messiah's kingdom are frequently foretold under carnal emblems, answerable to the Jewish dispensation,—as of an high house or temple, Isa 2:2; Mic 4:1; great peace, Isa 11:6,8; Hos 2:18; great light, Isa 30:26; Isa 9:19-20, a glorious city and temple, Ezek 40-48; great happiness in Canaan, Jer 3; Jer 30-33; Ezek 34; Ezek 36-37.
It hath already been proved, that Jesus of Nazareth is a divine person, God equal with the Father—Book II. It may be further demonstrated to every professed Christian from the many absurdities which necessarily attend the denial of it. 1. If Christ be not the Most High God, he must have been an introducer of blasphemy and idolatry,—in encouraging men to believe on, and worship himself. And even the Mahometan religion, which aims at the abolishment of all worship of creatures, must be much more excellent than the Christian. 2. If Christ be not the only true and Most High God, the Jews did well in crucifying him as a most infamous and blasphemous impostor, and persecuting his disciples, who publicly and obstinately maintained him to be the true God, and by a multitude of Old Testament oracles proved him to be so. 3. If he be not the Most High God, many leading oracles in our Bible are erroneous or trifling. The mystery of the gospel is altogether insignificant. The love of God in sending Christ to die for us is of no such excellence and virtue as the Scriptures represent. His death is but a metaphorical atonement, unavailable to the redemption of our soul. 4. If Christ be not the Most High God, the language of Scripture is most obscure, seductive, impious, and absurd, in attributing to him the names, perfections, works, and worship of God, etc. And either the prophets must have miserably misrepresented matters concerning him, or the apostles miserably misunderstood them, in applying them to prove the true divinity of Christ. 5. If Christ be not the Most High God, the Christian religion must be a system of mere superstition, appointed by a creature;—a mere comedy, in
which one falsely appears in the character of the only true and Most High God. All its miracles, mysteries, and predictions must be magical tricks, or diabolical delusions, calculated to promote faith in, and worship of, a mere creature, instead of the Supreme God.
In his incarnation, the Son of God assumed a true manhood, a human soul, and a true body formed of the substance of the Virgin Mary,—not immediately created or sent down from heaven. 1. God's wisdom and equity required, that the broken law, under which we stood, should be fulfilled in the very same nature that had sinned; and that our Redeemer should be near of kin unto us, that the right of redemption might be his, even in respect of his manhood, Ezek 18:4; Luke 1:71; Rom 7:4; Eph 5:23. 2. He is exceeding frequently called a Man, and the Son of man, Ps 80:17; Dan 7:13; Zech 6:12; Zech 13:7; Matt 8:20; Matt 9:6, etc. 3. The Scripture represents him as the seed of the woman, Gen 3:15; the seed of Abraham, Gen 12:3; Gen 28:18; Gen 22:18; the offspring of Jesse, Isa 11:1; seed of David, and fruit of his loins, Rom 9:5; Rom 1:3; Luke 1:32; the seed of Mary; made of her, and the fruit of her womb, Luke 1:31-32,35; Gal 4:4.—And without admitting this, his double genealogy must be useless, false, and seductive, Matt 1:1-17; Luke 3:23-38. The scripture never calls him the Son of Joseph but on one occasion, and that because Joseph acknowledged and educated him, as if he had been his child, Luke 2:41,44; Luke 3:23. 4. If he had received his body from heaven, or by any immediate creation, he had not been like unto us in all things, sin excepted, Heb 2:17; or related to us, or marked with the prophetic characters of the lineage of Messiah, Gen 3:15; Gen 22:18; Gen 49:10; Isa 11:1,10; Jer 33:15-16; Isa 7:14. 5. The Scripture plainly represents him as having a true human soul, Isa 53:10; Ps 22:21; Matt 26:38; John 12:27; with a finite and limited understanding, Luke 2:52; Mark 13:32;—and a will distinct from, and subordinate to, his divine, Matt 26:39;—and a true human body, Matt 26:26; Luke 24:39; which partook of flesh and blood, and did eat, drink, hunger, thirst, sleep, become weary, shed tears, and sweat drops of blood, Heb 2:11,14,16; Matt 11:19; Matt 4:2; John 19:28; John 4:6; John 11:35; Luke 19:41; Luke 22:44.
In forming the manhood of Christ, the Holy Ghost imparted no substance of his own, and so is not the father of it: but, 1. He formed part of the substance of the Virgin into his human body. 2. He formed his human soul in the closest union with that body, and that in union with his divine nature. 3. He sanctified this manhood in its very formation, and filled his soul with a fulness of gifts and grace correspondent with its
then condition, Isa 7:14; Jer 31:22; Matt 1:20; Luke 1:35.—The fancy of Christ's human soul being created before the foundation of the world, hath no countenance from Scripture; renders his manhood unlike to that of his brethren; and attempts to evade the proofs of his true Godhead drawn from his existence and acting under the Old Testament.
The Son of God assumed this human nature into his own divine person. The Scripture represents him as God and man in the same person;—made flesh, and yet the only begotten Son of God, John 1:14; Gal 4:4; Rom 8:3;—in the form of God and equal to God, and yet in fashion as a man, Phil 2:6-7; Heb 4:14-15; Heb 5:7-8;—as God manifested in the flesh, 1 Tim 3:16;—as made of the seed of David, or fathers, and yet the Son of God—God blessed for ever, Rom 1:3-4; Rom 9:5; as put to death in the flesh, and quickened in the Spirit, 1 Pet 3:18;—as God, and yet shedding his blood for our redemption, Acts 20:28;—as man, and yet God's fellow, Zech 13:7;—as Jehovah, and yet a branch out of David's root, Jer 23:5-6; Jer 33:15-16;—as a child born, and yet the mighty God, Isa 9:6; Mic 5:2;—as Immanuel, and yet born of a woman, Isa 7:14; Isa 4:2; Matt 1:23, etc. etc.
In the union of Christ's two natures in his divine person, two divine acts are observable: 1. A forming—uniting act, by which his manhood was at once formed and unified to his person as the Son of God. This uniting of his manhood to his person, in the very formation of it, prevented its having any personality of its own, even as the uniting of our soul to our body in the very formation of it, prevents its having any existence, without relation to Adam as a covenant-breaking representative. All the divine persons concurred in this act, the Father and the Son acting in, with, and through the Holy Ghost, Heb 10:5; Heb 2:14; Isa 7:14; Jer 31:22; Jer 23:5; Jer 33:15; Zech 3:8; Luke 1:35. 2. An assuming act, in which the Son only took to, or into his divine person the human nature, that his Godhead might dwell in it, or be, as it were, clothed with it for ever, Heb 2:14; John 1:14; Phil 2:6; Rom 8:3; Gal 4:4. Perhaps it would not have become the Godhead, that the Father should have assumed the manhood, as, being the first person in order of subsistence, he could not, in correspondence therewith, have been sent by the Son and Spirit, and acted as a Mediator towards them;—or being the Father in the Godhead, he could not become a Son in manhood.—Nor, that the Holy Ghost should have assumed it,—as there would have been no divine person posterior, in order of subsistence, to have been sent by him to apply his purchased redemption. But it was infinitely condecent, that the Son should become man; that the middle person in the Godhead should be the Mediator between
God and man; that he who was Son in the Godhead should be the Son of the Virgin in the manhood; that he, who is the only-begotten and well-beloved Son of God, should reconcile us to God; that he, who is the natural, necessary, and essential Son of God, should render us the adopted sons of God; that he, who is the Father's Word, should declare unto us the Father's mind and will; that he, who is the express image of his Father's person, should restore in us the image of God.
The union of Christ's divine and human natures, or the constitution of his mediatorial person, is produced by these two acts. This union is a permanent relation between both natures, and affects the divine nature which assumed the human, as well as the human which was assumed. And it is, 1. Personal, not that two persons, a divine and a human, are joined into one; but that two natures, a divine and human, are united in one person, who is at once true God and true man, Col 2:9; Isa 7:14; Isa 9:6; Jer 23:5-6; Jer 33:15-16; Zech 13:7; Mic 5:2; John 1:14; John 3:13; Rom 1:3-4; Rom 9:5; Luke 1:16-17,35; Phil 2:6-7; Heb 4:14-15; Heb 9:14; Acts 3:15; 1 Cor 2:8; 1 Tim 3:16; 1 Pet 3:18.—The Son of God could not have assumed a human person, which continued to be such. As no finite substance can subsist in more subjects than one at the same time, Christ's finite manhood could not have subsisted both in his person, and in its own personality. If Christ had a human person, he could not be equally related to all men. He could not have obeyed the law of God under the weight of its curse, nor have borne the infinite load of punishment due to us. Nor could his obedience and suffering have been of infinite value to answer and magnify the broken law for us.—He could not have assumed a human person, the personality of which ceased upon its being assumed by him. Such a notion hath no foundation in Scripture. A human nature formerly possessed by a sinner, or even a mere creature, could not decently be assumed into a personal union with the Son of God. It was not possible for a human person to be formed without original sin.—But it must be observed, that, 1. The divine personality of the Son of God being in itself as unchangeable as his divine nature, could neither be destroyed nor changed, Heb 13:8; Mal 3:6; James 1:17; Exod 3:14. 2. Christ's manhood having been united to his divine person in the very formation of it, could never have any personality or particular subsistence of its own; nor did it need it, having, by the uniting act, received a divine personality, instead of its own human one. Nor doth the want of human personality, especially when supplied to infinite advantage, render his manhood less perfect, it being soul and body united, not its mode of subsistence, which constitutes a complete human nature. 3. Christ's manhood is not immediately
united to his divine nature, considered absolutely in itself,—but as it is characterized, and subsists in the person of the Son: and hence is not personally united with it, as it subsists in the Father and Holy Ghost, Rom 8:3; Gal 4:4; John 1:14. 4. Though, in its immensity, Christ's divine nature infinitely transcend his human, which can be but in one small place at once, yet in its spirituality it is whole every where; and in this view is united with, and dwells in his manhood, 1 Tim 3:16; Isa 9:6; Isa 7:14; John 1:14; Col 2:4.
2. It is an uncompounding union, both the united natures retaining their distinct essential properties. Hence we find ascribed to Christ, 1. Infinitely different natures, Rom 1:3-4; Rom 8:3; Rom 9:5; 1 Pet 3:18; Heb 9:14; John 1:14; 1 Tim 3:16; Phil 2:6-7; Isa 9:6; Isa 7:14; Gal 4:4. 2. Different understandings and wills,—knowing all things, John 2:25; John 21:17; and yet not knowing the time of the last judgment, Mark 12:32;—having one will with the Father, John 5:19; John 10:30; John 14:9-10; 1 John 5:7; and yet having a will different from the Father's, Luke 22:42. 3. Contrary circumstances or properties, as, to leave the world, in respect of his manhood, John 16:7,28; and yet to be alway in it, in respect of his Godhead, Matt 28:20; Matt 18:20: to be a child born, and yet the everlasting Father, Isa 9:6; Almighty God, and yet crucified through weakness, Gen 17:1; Isa 9:6; 2 Cor 13:4.
3. It is an indissoluble and everlasting union. 1. If Christ had intended to lay aside his manhood, he had probably done when he had finished his humbled service, in which it was peculiarly necessary. But it is certain that he retained it in his resurrection and ascension, and will retain it in the last judgment, Acts 1:10-12; Acts 3:20-21; Rev 1:7. 2. Christ lives for evermore, in respect of that nature which was once dead, Rev 1:18; Ps 21:4. 3. The everlasting continuance of his mediatorial office requires his perpetual retention of his manhood,—that, as the Lamb, he may be the everlasting light of heaven, Rev 21:23;—that, as a priest for ever, he may make continual intercession for us, Ps 110:4; Heb 7:25; Rom 8:34;—and that, as a king, he may for ever sit on the throne of his father David, Luke 1:32-33; Isa 60:7. 4. All believers shall have their bodies, as his members, fashioned like unto his glorious body, and be for ever with him, Phil 3:21; 1 Thess 4:17. His own manhood cannot then be supposed to lose its existence or high station. 5. The everlasting union of his manhood to his divine person is necessary,—in equity to itself, that it may receive the due reward of that debased obedience, which it performed, and suffering which it underwent in its united state;—and in kindness to us, that it may continue an everlasting monument of God's love to us, and a mean of our familiar knowledge, love, and fellowship with him.
No real communication of divine properties, omnipresence, omniscience, omnipotence, or the like, ensues to the human nature from this union. 1. Christ's divine nature being absolutely simple, all its essential properties must be communicated by this personal union to his manhood, or none of them at all. But how absurd would it be to maintain, that his manhood hath an unsuccessive eternity, is self-existent, absolutely independent, or a supreme God. 2. No distinguishing properties of any nature can be communicated, as, if they be rendered common to two or more natures, they are no more distinguishing. 3. As Christ's divine nature is united to his human as really and closely as the human is to it, the properties of his divine nature can be no more communicable, by virtue of this union, to his human, than the finity, dependence, weakness, etc. of the human nature can be to the divine. 4. Each of the natures being incapable of the properties of the other, there can be no communication of them without compounding the natures and forming one out of both, as Eutychians absurdly supposed. 5. The divine properties, particularly mentioned, cannot be communicated. Omnipresence plainly contradicts the very nature of a body: that which is omnipresent could never have been conceived, or born, died, or been buried,—have risen from the grave, ascended to heaven, or return to judgment,—nor could have moved from place to place, as it is certain Christ did, or will do, Luke 2:1-7; Matt 26-28; John 20-21; John 6:24; John 11:15; John 16:28; John 17:11; Mark 6:6; Mark 16:19; Luke 24:51; Acts 1:9-11; Acts 3:21; Heb 4:14; 1 Thess 4:14,17.—It could not be omniscient, for it increased in wisdom, Luke 2:40,52; and when on earth knew not the time of the last judgment, Mark 13:32.—It was not almighty, but was weary, amazed, and very heavy,—troubled till it knew not what to say, and needed his Father's help, John 4:6; Matt 26:38; John 12:27; Heb 5:7; Isa 50:7,9; Isa 42:1. Nor can it, but God alone, quicken the dead, Rom 4:17; 1 Pet 3:18; John 6:63; Ps 36:9; Acts 26:8.
But the true effects of this personal union of Christ's two natures are, 1. Communion of mutual interest in each other, John 12:27; Ps 16:10. 2. Conjunct anointing, which, as it respects his divine nature, includes the sending him and the preparing an human nature for the personal residence of his godhead, Gal 4:4; Isa 48:16; and as it respects his manhood, denotes the actual bestowal of all necessary gifts and graces upon it. And as these endowments were different in degree, in different periods, while the union was the same, they appear to have proceeded, not immediately from his divine nature, but from the Holy Ghost dwelling in his manhood, and qualifying it according to its growing capacity, and different states of humiliation
or exaltation, Luke 2:52; Mark 13:32. 3. Communion in all mediatorial qualities, offices, and acts,—that, notwithstanding a particular nature be the immediate agent or sufferer,—the person God-man is reputed to have acted or suffered these things; He is reputed to obey the law, satisfy God's justice, rise from the dead, return to judge the world, Matt 5:17; 2 Cor 5:21; Rom 1:3-4; 1 Thess 4:14,16. 4. The properties of both natures are ascribed to his person, God-man,—and even the properties or pertinents of the one nature are ascribed to him, when he is named from the other.—Thus we say, the blood of God, and that the Son of God was born, died, rose again; that the Lord of glory was crucified, Acts 20:28; Rom 8:3; 1 Cor 2:8; and that the man Christ is God's equal, knows all things, is every where, and almighty, Zech 13:7; John 21:17; John 3:13; Isa 9:6.—For, though these things do not agree to the whole of Christ, or both his natures,—they agree to his whole person, God-man.
This close union of Christ's two natures in one person, was necessary, that the works of both natures might be accepted by God for us, and relied on by us, as the work of his whole person, God-man. None but a God-man, who was at once our Creator and our near Kinsman, could have a full right to redeem us. None but he could pay the price of our redemption, or put us into the actual possession of it.—More particularly, it was necessary that he, who was to be Mediator between an offended God and offending men, should partake of the natures of both,—that being nearly related to both, he might be careful for the interests of both, and qualified to do every thing proper for bringing both to an amicable and everlasting reconcilement.—It was necessary to his being our Redeemer, that he might have full property in us and relation to us,—might be able to pay a suitable and all-sufficient ransom for us,—and might have proper sympathy with us, sufficient dignity and power to purchase and apply our redemption.—It was necessary to his being our Surety and sacrificing Priest,—that, as God, he might lawfully undertake for us, being absolute lord of his own person, obedience, and life;—might fully secure the payment of all that we owed to God's law and justice;—might do the world no injury by his voluntary death;—might willingly do all that law and justice required of him in our stead;—might add infinite value to his obedience and suffering;—might know every particular person for whom he satisfied, and every circumstance relating to each of them;—and might, by his own power, conquer death, and rise from its prison:—and that, as man, the broken law, under which we stood, might, in all its demands of obedience, love to God and to men,—and of sufferings, take fast hold of him, and be exactly fulfilled by him, in
the very substance and kind in which we owed them;—and that, in paying our debt, he might contract an experimental feeling of our infirmities, and set before us a perfect pattern of holy obedience and patient suffering.—It was necessary to his being our Advocate or interceding Priest,—that, as God, he might remove himself from his debased state of atonement to that of his honorary intercession;—might, with proper dignity and confidence, appear in the presence of God for us;—might for ever sit with him on his throne, as the all-sufficient pledge of our everlasting peace and friendship with him, and take infeftment of the heavenly inheritance in our name;—might know all the necessities and inward desires of his people;—and might, in his intercession for them, counterbalance all their unworthiness, guilt, and want of earnestness in prayer, with his own dignity of person, fulness of merit, and efficacy of desire:—and that, as man, he might present our nature before God, as a complete fulfiller of all righteousness,—and might intercede for us as our compassionate brother, who feels our infirmities.—This conjunction of the divine and human natures in the person of Christ, is also necessary to his execution of his prophetical office,—that, as God, he might be equally present with all his disciples, in every age, Matt 28:20;—might have a comprehensive view of all divine truths, and of our need of instruction, John 1:13; Col 2:3;—might give full and comfortable evidence of the holiness, infallibility, and divine authority of his instructions, Matt 17:5;—might confirm them by miracles wrought by his own power, John 5:36; John 10:38;—might employ the Holy Ghost to concur with him in his teaching, John 16:7-14; Prov 1:23; and render it effectual for the conviction, illumination, regeneration, sanctification, and comfort of his people, 2 Cor 4:6; 2 Cor 3:18:—and that, as man, he might instruct us with brotherly affection, and in a manner adapted to our weakness; and might exemplify his doctrines and injunctions in his own person, life, and death, Matt 11:29-30.—It was necessary to his execution of his kingly office,—that, being God, his subjects might not be reduced lower in their redeemed, than they had been in their created state, Hos 1:10-11; and that he might be equally near to, and capable to subdue, rule, and defend all his people in every place and period, Ps 110:2-3; Ps 72:8-9; Ps 28:9; Ps 29:11; Zech 9:10; Isa 9:7;—might be able to withstand all the power and policy of hell and earth, Matt 16:18;—might be head over all things to his church, Eph 1:22;—might be able to convince, conquer, renew, comfort, sanctify and govern the hearts of all his elect, and to supply all their wants, Ps 45:3-5; John 14:1; John 15:3-5; John 6:63; Phil 4:19;—and able to manage the unruly hearts of all his implacable enemies, devils or men, Prov 21:1;
Ps 76:10; Rev 17:17; and to call them to account for their conduct, Acts 16:31; Rev 20:12:—and being man, he might not exalt his heart above his brethren subjected to him, but maintain a tender and condescending regard to them, Zech 2:8;—and might, by his own example, enforce obedience to that law which he enacts, and by which he will, in a visible manner, fix the eternal state of angels and men at the last day.—It is necessary to his implementing all his saving relations of Father, Husband, Friend, Shepherd, etc.—While his manhood renders them near, delightful, and as it were natural towards men, his godhead renders them infinitely efficacious and comfortable, Song 5:9-16; Ps 23:1-6; Ps 18:1-3; Isa 9:6; Isa 63:16; Isa 54:5.—It is necessary to his states of humiliation and exaltation. While his manhood did or doth render them possible, real, and adequately exemplary to us,—his godhead rendered his humiliation infinitely deep, marvellously dignified, and the work of it truly and intrinsically meritorious,—and renders his exaltation inconceivably high, makes him capable to support and rightly to manage his unparalleled glory, and makes it infinitely comfortable and efficacious to usward, 2 Cor 8:9; 2 Cor 5:21; Heb 2:17-18; Heb 4:14-16; Heb 6:18-20; Heb 10:19-22.
The grace and relative glory of this mediatorial person of Christ are exceedingly remarkable. His personal grace comprehends, 1. The grace of union, by which his manhood is graciously exalted to its high state of subsistence in the person of the Son of God, John 1:14; 1 Tim 3:16; Rom 8:3; Heb 2:11,14. 2. The grace of unction, which lies in God's appointment of him to his mediatorial work,—and in his abundant furnishing of his human nature with gifts and graces for it, John 10:36; John 6:27,29; John 3:34; Isa 11:2-4; Isa 61:1; Isa 42:1. 3. The grace of fellowship, which consists in those happy fruits which proceed from the union of his natures, and his unction by the Holy Ghost, 1 Cor 1:30; Col 1:19; Col 2:3,10,19.—Or, his personal grace consists in, 1. His fitness for his work, as God in our nature appointed to it, Col 2:9; John 3:16; 1 Tim 3:16; John 1:14. 2. His fulness of grace lodged in him, sufficient for the supply of all his people, Col 1:19; Col 2:10; Phil 4:19. 3. His excellency to endear,—he, in his person, offices, relations, and work, being every way suited to the understanding, conscience, desires, or necessities of our immortal souls, Song 5:10-16; Col 2:10; Col 3:11; 1 Cor 1:30.
The relative glory of the person of Christ, God-man, lies in its manifold connections with the nature, perfections, purposes, covenants, and revealed truths of God;—and with believers' familiar fellowship with God,—and all their saving
graces, and exercise of them,—and all their acceptable worship of God, and new obedience to him.
I. In respect of his nature, 1. God is one with, or the same as Christ,—in his divine nature, John 10:30; 1 John 5:7; in perfection, dignity, work, and worship, John 5:16-29; John 17:9-10; John 14:9-10; in will, Ps 40:8; in affection, John 14:21,23; 2 Thess 2:16; in interest and dominion, John 17:2,9-10; John 16:15; John 14:2,9-10. 2. God is with Christ, cooperating in the same work, John 5:17,19; John 14:23; 2 Thess 2:16; Prov 8:27-30;—in upholding and assisting his manhood, Acts 10:38; Isa 42:1,6; Isa 49:2; Isa 50:7,9;—in exercising love and favour towards him, John 17:24; Matt 3:17; Matt 17:5;—and in sharing the same honours, Rev 3:21; Rev 22:1. 3. God is in Christ,—in mysterious coexistence of person, John 14:10-11,20; John 17:21,23;—in marvellous rest, satisfaction, and delight, Isa 42:21; 2 Cor 5:19; Ps 80:17. In him alone he is to be found by sinful and self-ruined men, Isa 66:1-2; 2 Cor 5:19-21; Eph 2:18; Eph 3:12.—In him all things respecting God delightfully harmonize,—as perfections of mercy, justice, and wrath, the exercise of which seems inconsistent:—Names apparently irreconcileable,—as merciful and gracious, forgiving iniquity, transgression, and sin,—and yet by no means clearing the guilty, Exod 34:6-7:—Words apparently contradictory, representing God's detesting the justification of the wicked,—and yet representing his own justification of the ungodly, Exod 23:7; Prov 17:15; Rom 4:6; Isa 43:24-25; Isa 45:24-25; 2 Cor 5:21;—and works apparently contrary, as making men dead to the law, and yet writing the law in their hearts, Gal 2:19; Rom 7:4; Rom 8:2; Jer 31:33; Heb 8:10. 4. God is manifested in and through Christ. All the words and works of God cannot give a full, clear, efficacious, saving, and satisfying view of God suitable to sinful men. But Christ being of the same substance with him, and yet a distinct person in our nature, is infinitely fit to represent him to us. As Son of God, he is the brightness of his Father's glory, and the express image of his person, Heb 1:3; John 14:9-10. As God-man mediator, he is the representative image of the invisible God, Col 1:15; 2 Cor 4:4,6;—in and through which, the perfections of God shine forth with the most unsullied, amiable, heart-captivating and soul-transforming brightness. 1. His spirituality, in framing a covenant, kingdom, and people, not of this world, 2 Sam 23:5; John 18:36; 1 Pet 2:5. 2. His infinity, in devising and executing an infinitely important plan of our redemption, and in cheerfully giving his infinite Son, an unspeakable gift, to be
a ransom for us, and then to be an husband, effectual Saviour, and everlasting portion to us, 2 Cor 9:15; John 3:16. 3. His eternity, in establishing a covenant with him, and an office in him, which reacheth from everlasting to everlasting, 2 Sam 23:5; Prov 8:23; Ps 110:4; Isa 9:7. 4. His immutability, in all his infallible purposes and providences, relative to Christ, in nothing altering his appearance or work, notwithstanding our innumerable provocations,—and in the everlasting union of our nature to his person, as a fixed pledge of our acceptance and happiness, Mal 3:6; Jer 3:5,19; Jer 23:5-6; Jer 31:3; Jer 32:40; Isa 54:8-10. 5. His independence, in personally uniting his own Son to manhood, and in that new form, rendering him dependent on himself as his created man and mediatorial servant, Jer 31:22; Isa 7:14; Isa 42:1; Jer 23:5; Jer 33:15. 6. His absolute sovereignty, in giving his only-begotten Son to be Mediator and Surety for hell-deserving sinners; and for men, not for fallen angels;—and for some men, not for others as good and valuable in themselves, and no less necessitous, Ps 89:19-20; Heb 9:14,16; 1 Cor 1:26; Matt 11:25-26; Matt 20:15. 7. His subsistence in three persons,—plainly marked in Christ's mission, Isa 48:16; his unction, Isa 61:1; his baptism, Matt 3:16-17; his death, Heb 9:14; his resurrection, Rom 8:11; Rom 1:3-4; his intercession, John 14:16-17,26; and his application of his purchased redemption to us, John 15:26; John 16:7-15; 1 Pet 1:2. 8. His divine life, in bestowing such fulness of spiritual and eternal life on Christ, for the quickening, the comfort and everlasting happiness and glory of men dead in trespasses and sins, John 5:25; John 11:25; Rom 8:2; Eph 2:1-10. 9. His infinite wisdom and knowledge, in finding a proper person for the infinitely arduous work of our redemption, in bringing him into the world in the most proper time, place, and manner, and endowed with the most proper furniture; and through him bringing the greatest glory to God, and good to men, out of the worst of evils; in punishing sin, and saving sinners; in making Satan's complete-like victory the occasion of his complicated ruin; and in rendering Christ wisdom to the most foolish and ignorant. 10. His infinite power, in uniting Christ's natures in one person, and our persons to him; in inflicting most tremendous punishments upon him, and supporting him under them, and even making his manhood flourish in holiness under the pressure of an infinite wrath and curse. In rendering him an overcomer by sufferings and death; in raising him from the dead, and bestowing upon him a super-exceeding and eternal weight of glory,—and in justifying, preserving, comforting, and glorifying his people, through him, 1 Cor 1:24. 11. His infinite
holiness, in the inconceivable purity of Christ's human nature, even under the curse, Luke 1:35; in hiding himself from him on account of sin not inherent in him or committed by him, but merely imputed to him, Matt 27:46; and in his slaying him, his beloved Son, in order that he might destroy sin, Dan 9:24; 1 John 3:5,8. 12. His infinite justice, in his relentless execution of all the vengeance due to our sins, upon his only-begotten and well-beloved Son, and in rewarding his most guilty representees with everlasting grace and glory, on his account, Rom 8:32; Rom 3:24-26; Isa 53:10-11; 1 John 4:9-10,19; 1 John 1:9; Rom 5:21; Rom 6:23. 13. His infallible truth, in fulfilling the most important and difficult-like promises and threatenings, in the constitution of his person, and in his work of satisfying for and saving men, 2 Cor 1:20; Gen 3:15; Gen 2:17; 1 Thess 5:18; 1 Pet 3:18. 14. His infinite majesty, greatness, and authority, in sending, commanding, punishing, and rewarding his own infinite equal, in our nature, Isa 42:6; Isa 48:16; Matt 3:15; John 10:18; John 14:31; Phil 2:6-11; Zech 13:7; Isa 57:10-12; Eph 1:20-23. 15. And chiefly his infinite grace, mercy, goodness, and love, John 3:16; 1 John 1:8-10,16,19.
II. God's purposes, and the execution thereof in his works, are deeply connected with Christ. His person, God-man, is, 1. The foundation of them, Col 1:17. 2. The centre, in which they all delightfully meet, Eph 1:10. 3. The glory of them, the union of his two natures being the principal contrivance and work of God, Jer 31:22; 1 Tim 3:16. 4. The grand mean of accomplishing the purposes and effecting the great works of God, Heb 11:3; Heb 1:2-3; Isa 49:8. 5. The grand scope and end of them, in connection with the glory of God and the salvation of men, Rev 5:11-13. 6. The great attractive of God's heart to his purposes and works, that makes him rest and rejoice in them with inexpressible pleasure and delight, Ps 104:31; Zeph 3:17.
III. With respect to the revealed truths of God, Christ in his person and offices is, 1. The fountain, whence they proceed to us, John 1:18; Rev 1:1; 2 Sam 23:3; Matt 5-7; John 3:3,5; Rom 1:16. 2. The foundation of them, John 14:6; Isa 28:16; 1 Cor 3:11. 3. The matter of them, when taken in their full connection, 1 Tim 3:16; 1 Cor 1:24; 1 Cor 2:2,6-7; Col 1:25-27; Col 3:11; John 14:6. 4. Their repository, in which they are safely, honourably, and mysteriously laid up, John 1:14; Col 2:3; Isa 11:2; Isa 61:1; Eph 4:20-21; 2 Cor 1:20. 5. Their centre, in which all their lines orderly meet, Acts 10:43; Rom 10:4; Rom 3:21-22; 1 Cor 1:20; Luke 22:20;
Luke 24:27,45; John 1:45; Acts 26:22-23; 1 Cor 15:1,3-4; 1 Tim 3:16. 6. The great Teacher and Interpreter of them, Mal 3:1; Isa 48:17; Isa 50:4; Isa 54:13; Job 33:23; Rom 15:8; Song 2:9-15; 1 John 5:20; Luke 24:27,45; Mic 4:2; Mic 5:4. 7. The witness and even the attestation of them, Rev 1:5; Rev 3:14; Isa 55:4; John 3:3,5; Ps 50:7; Ezek 33:11; Heb 6:16-18; 2 Cor 1:20. 8. The exemplification of them in all their leading articles relative to God or men,—sin or misery,—holiness or happiness,—law or gospel, Eph 4:20-21. 9. The light and glory of them, Gal 1:16; 2 Cor 3:8,14,16,18; 2 Cor 4:3-4,6. 10. The life, power, and efficacy of them. All the perfections, purposes, and agency of God for rendering them effectual, are in him. And, known separately from him, they are undervalued, deserted, perverted, dead, and ineffectual,—nay, a savour of death unto death,—a killing letter,—the ministration of death, 2 Cor 2:16; 2 Cor 3:6-7; but connected with him they are quick and powerful, Heb 4:12; Rom 4:17; John 5:25; John 6:63; John 11:25; Rom 8:2; Ps 119:50. 11. The application of them to men's hearts depends upon his application of his person. No truth can be rightly perceived, till he be spiritually discerned. No truth can be received in the love of it, till he be embraced. We can have no comfortable interest in divine truths, till we be interested in him. No saving virtue of truth can be felt, till we experience his self-uniting touch, Rom 7:9; Rom 8:2. But, in his entrance into our soul, divine truths are applied, never more to be taken from us, Isa 54:13; Gal 1:16; 2 Tim 3:15; 2 Cor 1:24; Eph 5:8; Eph 4:24; 2 Cor 3:3,18; Eph 1:18-19; Eph 3:16-19; Jer 31:32-34; Ps 119:11; Jer 15:16.
IV. Nor are the covenants of God less connected with Christ God-man. These particular ones which God made with Noah, Abraham, Phinehas, David, Israel, were framed to represent that which he made with Christ and his people in him, Gen 9; Gen 17; Gen 22; Num 25; 2 Sam 7; Exod 19:5-6; Exod 24; Deut 5:2; Deut 29.—Christ in his person and work was the real, though at first unseen end of God's making the covenant of works with Adam, and the full vindication of his making it with a representative, Rom 5:12-21; 1 Cor 15:21-22,45-49. He is the fulfiller and magnifier of it in the room of his elect, Rom 10:4; Rom 8:3-4; Isa 42:1,21; Isa 53:4-6,10. And he thus renders it harmless, useful, and pleasant to fallen men, Rom 8:1-4; Rom 7:5; Gal 2:19-21; Gal 3:24.—Christ is the Contractor, Mediator, Surety, Sacrificing Priest, Condition-fulfiller, Administrator, Trustee, Testator, Executor, Advocate, Prophet, and King, in, or of, the covenant of grace, Isa 13:6; Isa 49:6; Ps 89:3; Heb 9:15; Heb 7:22; Heb 10:10,14;
Rom 5:16-21; John 17:2; Ps 68:18; Heb 9:16; Isa 45:4; Isa 49:8-9; 1 John 2:1; Acts 3:22; Ps 2:6. All the blessings of it are in, and only obtained in union with his person, as election, Eph 1:3-4; the Spirit, Rom 8:2; Titus 3:6; justification, Isa 45:24-25; new covenant interest in God, 2 Cor 5:19; Gal 3:20; John 20:17; Rom 8:17; regeneration and sanctification, Eph 2:10; 2 Cor 5:17; Gal 6:15; 1 Cor 1:30; 1 Cor 6:11; spiritual comfort, John 16:33; Luke 2:25; perseverance in grace, Jude 1; Gal 2:20; Col 3:3; an happy death, Rev 14:13; 1 Thess 4:14,16 and eternal glory, Isa 45:17; Isa 60:19.—He is the cause, substance, and end of all these benefits. Election is but a separation from others to eternal life, in Christ as our root, with him as our companion and head,—through him as the mean, and on him as our nourishment. Eph 1:4. Redemption is Christ and all his righteousness and purchased fulness received by us for our deliverance and happiness, Eph 1:3,8; Col 1:14; Rev 5:9.—Justification is Christ accounted to us by God, that through his holiness, obedience, and suffering, we may be freed from condemnation, accepted into favour, and entitled to eternal life, Isa 45:24-25; 2 Cor 5:21; Rom 5:15-21. Adoption is a being instated together with, and in Christ, and in his right, into the family of God, as heirs of every thing happy or honourable, John 1:12; Rom 8:17,29. Regeneration and sanctification are his purchased image, produced in us by his manifesting himself to us, entering into, and dwelling in us by his Spirit, Gal 1:16; 2 Cor 3:18; Eph 3:17-19; Eph 4:12-16; Col 2:6-7,19; Gal 2:20. Consolation is the delightful apprehensions and tastes of Christ and his fulness secured through, and in him, to our soul, 2 Cor 2:14; Gal 6:14; Phil 3:3; Phil 4:4; Ps 149:2; Luke 1:47. Christ as the infinite price of our eternal life, and as our unceasing Intercessor, and as living in, and caring for us, makes us to persevere in grace, Rom 5:21; John 14:19; Col 3:3. Eternal life is purchased by Christ's death, procured by his intercession, prepared by his grace, pledged by the enjoyment of him on earth, and consists in nearness to, heart attracting and assimilating views of his glory, and enjoyment of him as God-man, and of God in him, Rev 5:9; Hos 13:14; Heb 6:20; Heb 7:25; John 14:2-3,6; John 17:21,24; John 10:7,9; 2 Cor 3:18; Phil 4:19; Ps 17:15; Ps 16:11; Ps 73:24,26; Isa 35:10; Isa 60:19-20.—The dispensation of this covenant in word and ordinances, and by the Holy Ghost, is the institution of Christ, in which he himself is exhibited and applied to men, 2 Cor 1:20; 1 Cor 1:23-24; 1 Cor 2:2; Rom 10:4; Rom 1:16-17; Rom 8:2.—Christ God-man is the Founder, the Foundation, the Apostle, Head, Governor, and Proprietor of the new-covenant society, the church; and the Spiritual Father,
Husband, and life of all her true members, Matt 16:18; Heb 3:1; Eph 2:19-20; Eph 4:11-12; Isa 9:6; Isa 54:5; Gal 2:20; Col 3:1,3-4.
V. All the fellowship of believers with God is in and through the person of Christ God-man. Through him we have fellowship with the Father in his love, as the mean and centre of it. Through him the Father vents his preventing, free, infinite, distinguishing, and everlasting love to us. And through him we believe it, and return it, in consequential, grateful, superlative, and fruitful love to him. And through him our faith and love are acceptable to, and accepted by the Father, 1 John 4:8-10,16,19; 1 Cor 15:58; Heb 6:10; Heb 12:28. Our fellowship with the Son, in his giving himself to us, and our choosing and accepting him for our Husband, Saviour, and Lord;—in his exercise of esteem, delight, compassion, and bounty towards us,—and our exercise of esteem, delight, chaste affection, and cheerful obedience towards him;—and our fellowship with him in his righteousness as the price of our salvation, in his intercession as the procuring cause,—and in their blessed effects of justification, adoption, liberty and boldness toward God,—chastisement for sin,—sanctification, spiritual comfort,—and right to everlasting happiness, depends on our union to, and beholding and enjoying his person God-man. Our fellowship with the Holy Ghost depends on it. He as the Spirit of Christ, sent by and lodged in him, works in his ordinances, enlightens, excites, and opens our hearts, manifests and conveys Christ and his fulness into it;—dwells in us, and sheds abroad the love of God in our hearts, witnesses with our spirits, seals us up to the day of redemption, and by his sanctifying and comforting influence is the earnest of our eternal inheritance;—in all which work, he leadeth us to the person of Christ, as made of God to us wisdom, righteousness, sanctification, and redemption. And it is from Christ living in us, and regarded by us, that we carefully avoid grieving, vexing, resisting, and quenching the Holy Ghost, and complying with, and cherish, his influences, and esteem, expect, and prepare for, his benefits and comforts, John 16:7-15; Rom 8; Eph 4:20-30; Gal 5:18-26.
VI. The gracious qualities of believers, and exercise thereof, are connected with Christ's person. His righteousness as the righteousness of God-man, purchased their new nature in all its diversified graces, Titus 2:14; Heb 13:12; Heb 9:12,14; Heb 10:10,14. All the grace implanted in their heart is originally in him, and through him conveyed to them, John 1:14,16; Col 1:19; Col 2:3,19; Col 3:11. His uniting of himself to them as their justified and quickening Head, is the foundation and cause of the
renovation of their nature after the image of God, Gal 4:19; Gal 6:15; Eph 2:10; 2 Cor 5:17; 1 Cor 4:15. The actuating their inward graces proceeds from his dwelling in their heart by faith as the resurrection and the life, Eph 3:17; Gal 2:20; Col 2:19; Eph 4:16. All these graces have him, in some respect, for their object, John 17:3; Heb 12:2; Zech 12:10; 1 Cor 16:22. And only in, and through him are they and their acts accepted by God, Eph 1:6; Rom 12:1; 1 Pet 2:5; 2 Cor 5:9,19. More particularly, 1. All true spiritual knowledge hath him for its fountain, mean, and summary object, 1 Cor 2:2; Phil 3:8. All saving knowledge of God is obtained only through him. Some divine perfections, as pardoning mercy, etc. appear only in him, 2 Cor 5:19; other divine perfections, as wisdom, power, holiness, justice, goodness, and truth, cannot be clearly and comfortably perceived, as manifested, and to be for ever manifested in promoting our happiness, who are sinful men, but in him, 2 Cor 5:19; Gen 15:1; Heb 7:25; Phil 4:19.—All saving knowledge of sin is to be had only in and through his person. In him we perceive God's end in permitting sin to enter and abound in the world, Rom 5:20-21. In his extraordinary conception, we perceive the conveyance of sinful corruption from Adam to his posterity, Luke 1:35; Ps 51:5; Job 14:4; John 3:6.—In his mediatorial mission and quickening virtue, we perceive our utter inability to recover ourselves, or perform any thing spiritually good, Rom 8:2-3; Rom 7:8; Rom 5:6-8; Mic 6:6-8. In his death we perceive the dreadful nature, due desert, and necessary punishment of sin, and the true method of destroying it, by a believing application of his death and resurrection, Rom 6:3-4,14; Rom 7:4.—All saving knowledge of righteousness is had in and through him. In viewing his person God-man, made under the law, and fulfilling his surety-engagements, we perceive the righteousness demanded by God's law from us; and that it cannot be abated, Gal 4:4-5; Rom 8:3-4; Matt 3:15; Luke 24:26; Heb 2:9-10; Heb 5:8; 2 Cor 5:21; and that in him alone is a law-magnifying righteousness for us, Isa 45:24-25; Isa 46:12-13; Isa 53:4-5,11; Isa 54:17; Isa 61:10; Isa 42:21; Jer 23:6; Jer 33:16.—All saving knowledge of judgment is only in and through him. In his death we have an awful proof of its certainty, justness, and tremendous nature: In it we perceive the safety of his friends, and the inevitable destruction of his implacable enemies. In his victory over Satan, we foresee the eternal ruin of his followers and interests.—If Christ be revealed in us, we know all that is necessary, all that is worthy to be known, in order to our eternal salvation, Gal 1:16; 1 Cor 2:2; Matt 11:25; John 17:3; 1 John 5:20; Luke 24:45; Phil 3:8; 1 Thess 4:9; Jer 31:33. We are directed to choose the best portion,
Lam 3:24; Ps 27:4; Ps 142:4-5; Ps 91:2; Ps 119:57 and the best way, Ps 119:30; Col 2:6; Phil 3:8-9; and to prosecute our choice in the best manner, Eph 6:10; 2 Tim 2:1; Phil 4:8,13; Zech 10:12; Mic 4:5; Ps 27:4; Ps 71:14-18; Phil 3:3,7-15,20; Col 3:17; Gal 2:20; Gal 6:14; 2 Cor 5:7; Heb 11;—and to the best ends, Phil 1:20-21,23; 1 Pet 4:11; 1 Cor 10:31; 1 Cor 6:19-20; Isa 43:21; 1 Pet 2:9. 2. All the exercise of true faith is closely connected with his person God-man. By faith we believe God's declarations as manifested in him, Ps 9:10; 2 Cor 4:4,6. In thus embracing them, we look to, receive, and cleave to him, Isa 45:22; John 1:12; Acts 11:23. By faith we receive his righteousness, as fulfilled by, and lodged in his person, Isa 14:24; 2 Cor 5:21. By faith we, through his word, as in him, live on his person, and extract all necessary supplies of life, strength, and holiness, and comfort, from it, Gal 2:20; Phil 4:13,19; 2 Tim 2:1; 1 Cor 16:13; 1 Pet 1:8; 1 Pet 5:9. By faith we present our persons, nature, services, necessities, plagues, and burdens to God, only through his person and mediation, Heb 4:14-16; Heb 10:19-24. His person and fulness are all in all to faith; and hence perhaps he is called by its name, Gal 3:23,25.—His manhood is the object of faith, only in so far as his invisible Godhead is connected with, and manifested in, its conception, assumption, union, fulness, and work, John 1:14; 1 Tim 3:16; 2 Cor 3:18; 2 Cor 4:4,6. 3. All saving hope hath Christ's person in his death, and the perfections of God as glorified in him, and the promises of the new covenant as ratified in his blood, for its foundation, 1 Tim 1:1; Col 1:27; Ps 119:81.—Dwelling in us, he is the actuator of it, the pledge and earnest of our full enjoyment of that which we expect, Col 1:27. He, in his person and fulness, and all the fulness of God in him, to be immediately and eternally enjoyed in heaven, is the consummate object of our hope, 2 Cor 4:17-18; 1 John 3:2-3; Ps 17:15; and hence he is called our hope, 1 Tim 1:1; Col 1:27; Jer 14:8; Jer 17:7. 4. All true love to God or men is formed in us, and drawn out by believing views of his person, Gal 5:6. He is loved as God-man, and God is loved in him, John 1:14; 1 Pet 1:8; 1 John 4:9-10,16,19. Graces, comforts, scriptures, ordinances, truths and saints, are loved as connected with, and conformed to him, 2 Pet 1:3-8; Ps 119; Ps 84; Ps 26:8; Ps 119:63; Ps 16:3. 5. All true gospel-repentance is produced by believing views of his person God-man allied to, and suffering for us, as at once the greatest demonstration of the evil of sin, and of God's love to us sinners, Zech 12:10.—In him God is apprehended as merciful and gracious, forgiving iniquity, transgression, and sin; and so as one to whom we may with safety
and ease turn from sin, 2 Cor 5:19; Exod 34:6-7; Hos 14:1,4. His righteousness is that of God in our nature, surety for us, being imputed to us, frees us from the broken law and its curse, and so breaks the power of sin in us, and enables us to draw near to God as a pacified Father, Friend, and Master, 2 Cor 5:14-15,19-20; Heb 10:19-22; Isa 44:22; Jer 3:1,4,14,22; Hos 14:1,4.
VII. All the saints' true and acceptable worship of God is closely connected with the person of Christ God-man. His person simply as God is the proper object of it. His divine nature is the formal reason of it, Ps 45:11; Ps 2:12; John 5:23; Isa 42:8; Gal 4:8. His manhood and mediation are the great motives to, and means of it, Eph 2:18; Eph 3:12. His righteousness and intercession render it accepted, 1 Pet 2:5; Rev 8:3-4. And it affords them no small encouragement in their troubles, wants, weakness, and dying moments, that they have a God in their nature to call and depend on, 2 Cor 12:7-8; Rev 5:3-4,6; Isa 63:9; Luke 17:5; 2 Thess 2:16-17; Acts 7:56-59.
VIII. All the new obedience of believers, as it is a walking with God, is closely connected with the person of Christ God-man. Christ himself and his Father's laws and ordinances, as in, and from him, are our way, John 14:6; Col 2:6; Heb 10:20; Isa 35:8; Ps 119:1,30; Hos 14:9. All the agreement between God and us, necessary to our walking with him, is made and maintained only in and by Christ, Amos 3:3; Dan 9:24; Col 2:14; 2 Cor 5:19-20; Rom 5:10; Col 1:20; Eph 1:10. All the motives enforcing this walk, drawn from the love of God, and his promised favours, are only in Christ, 1 John 4:9-10,16,19; 1 Cor 15:58. All the knowledge and wisdom necessary for promoting it are in him, John 5:37; John 1:18; John 17:3; 1 John 5:20; 1 Cor 1:30; Jer 31:33-34. All strength necessary for it is in him, Isa 40:29-31; Zech 10:12; John 15:5; Phil 4:13; 2 Tim 1:1; Eph 6:10. All the confidence necessary to it is obtained in and through him, Heb 10:19-22; Heb 4:14-16; Ps 27:1-3; Ps 118:6-17. All harmony of design with God, as our leader and companion, is obtained only in Christ; and all the acceptableness of God's presence and conduct to us, and of ours to him, Col 3:17; Rom 7:25; Isa 43:21. 1 Cor 6:20; 1 Cor 10:31; 1 Pet 2:5,9; 1 Pet 4:11; Rom 12:1.—Even in all our relative duties, we must have Christ's person in us for their fountain,—Christ in his love for our pattern and motive,—Christ in his authority for our reason and rule,—and Christ in his honour for our end, Rom 16:2-3,7-13; 2 Cor 10:1; Eph 5:2,22,24-25,29; Eph 4:32; Eph 6:1,4-7,9; Phil 2:1-5; Col 3:16,18,20,23-24; Col 4:1,17.
Reflection. Have I seen and believed on this all-lovely, all-useful, Lord Jesus Christ? Hath it pleased God to reveal his Son in me? Have I by faith beheld this great mystery of godliness, this new thing created in the earth,—God made manifest in the flesh? Have I turned aside to see this great sight, the bush burning and not consumed? Have I beheld the glory of the Word made flesh, and dwelling among men,—dwelling in me,—as the glory of the only begotten of the Father, full of grace and truth? Have I, in this image of the invisible God, beheld the Father also? Have I seen the glory of God in the face of Jesus Christ?—What think I of Christ? Whose Son? Whose Saviour is he?—What is he to me?—Is he white and ruddy, the chief among ten thousand?—Is he altogether lovely, and my Beloved and my Friend?—Beholding, as in a glass, the glory of the Lord, am I changed from glory to glory, even as by the Spirit of the Lord?—What would I have Christ to be to me,—to do for and to me?—My soul, I charge thee before God, never dare to preach a single sermon till thou hast cordially perused this truly divine system, Jesus Christ, as made of God to me Wisdom!—O the transcendently excellent thoughts,—devices,—and inventions that are here!—how God might pardon sinful men, and put them among his children!—how he might have mercy on his inveterate enemies, the rebellious revolters from his righteous government!—how grace might much more abound, and reign through righteousness to eternal life!—how mercy and truth might meet together, righteousness and peace kiss each other!—how the prey might be taken from the mighty, and the lawful captive be delivered!—Thoughts!—how many!—how condescending!—how deep!—how high!—how gracious!—how fixed!—how efficacious!—how delightful!—how precious!—To convey them into my heart, into what new form of person, offices, and relations is the eternal Son of God, as it were, cast and moulded!—What new,—what stupendous manifestations of the manifold wisdom and knowledge of God ensue!—What mysteries of godliness,—mysteries of the kingdom!—What lectures concerning Jehovah and his gracious connections with sinful men,—with sinful me!—What things were gain to me, these I therefore count loss for Christ: yea, doubtless, I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord;—and I do count them but dung to win him, and to be found in him. All the heaven I wish below is but to taste his love: and all the heaven I wish above is but to see his face. Oh! for that eternity,—that eternity, when Christ God-man shall be my Teacher!—Christ shall be my system!—Christ shall be my Bible!—Christ shall be my All in All!