our nature, on many accounts, was recoverable unto the enjoyment of God; as I have at large elsewhere declared.

(4.) In this condition, the first act of love in Christ towards us was in pity and compassion. A creature made in the image of God, and fallen into misery, yet capable of recovery, is the proper object of divine compassion. That which is so celebrated in the Scripture, as the bowels, the pity, the compassion of God, is the acting of divine love towards us on the consideration of our distress and misery. But all compassion ceaseth towards them whose condition is irrecoverable. Wherefore the Lord Christ pitied not the angels that fell, because their nature was not to be relieved. Of this compassion in Christ, see Heb. ii. 14-16; Isa. lxiii. 9.

(5.) As then we lay under the eye of Christ in our misery, we were the objects of his pity and compassion; but as he looketh on us as recoverable out of that state, his love worketh in and by delight. It was an inconceivable delight unto him, to take a prospect of the deliverance of mankind unto the glory of God; which is also an act of love. See this divinely expressed, Prov. viii. 30, 31, as that place hath been elsewhere explained.1

(6.) If it be inquired, whence this compassion and delight in him should arise, what should be the cause of them, that he who was eternally blessed in his own self-sufficiency should so deeply concern himself in our lost, forlorn condition? I say it did so merely from the infinite love and goodness of his own nature, without the least procuring inducement from us or any thing in us, Tit. iii. 5.

(7.) In this his readiness, willingness, and delight, springing from love and compassion, the counsel of God concerning the way of our recovery is, as it were, proposed unto him. Now, this was a way of great difficulties and perplexities unto himself,-that is, unto his person as it was to be constituted. To the divine nature nothing is grievous,-nothing is difficult; but he was to have another nature, wherein he was to undergo the difficulties of this way and work. It was required of him that he should pity us until he had none left to pity himself when he stood in need of it,-that he should pursue his delight to save us until his own soul was heavy and sorrowful unto death, that he should relieve us in our sufferings by suffering the same things that we should have done. But he was not in the least hereby deterred from undertaking this work of love and mercy for us; yea, his love rose on this proposal like the waters of a mighty stream against opposition. For hereon he says, "Lo, I come to do thy will, O God;❞—it is my delight to do it, Heb. x. 5–7; Isa. 1. 5–7.

(8.) Being thus inclined, disposed, and ready, in the eternal love of his divine person, to undertake the office of mediation and the work

'See his "Christologia," &c., chap. iv., p. 54 of this volume.

of our redemption, a body was prepared for him. In this body or human nature, made his own, he was to make this love effectual in all its inclinations and actings. It was provided for him unto this end, and filled with all grace in a way unmeasurable, especially with fervent love unto mankind. And hereby it became a meet instrument to actuate his eternal love in all the fruits of it.

(9.) It is hence evident, that this glorious love of Christ doth not consist alone in the eternal actings of his divine person, or the divine nature in his person. Such, indeed, is the love of the Father,namely, his eternal purpose for the communication of grace and glory, with his acquiescency therein; but there is more in the love of Christ. For when he exercised this love he was man also, and not God only. And in none of those eternal acts of love could the human nature of Christ have any interest or concern; yet is the love of the man Christ Jesus celebrated in the Scripture.

(10.) Wherefore this love of Christ which we inquire after is the love of his person,—that is, which he in his own person acts in and by his distinct natures, according unto their distinct essential properties. And the acts of love in these distinct natures are infinitely distinct and different; yet are they all acts of one and the same person. So, then, whether that act of love in Christ which we would at any time consider, be an eternal act of the divine nature in the person of the Son of God; or whether it be an act of the human, performed in time by the gracious faculties and powers of that nature, it is still the love of one and the selfsame person,—Christ Jesus.

It was an act of inexpressible love in him, that he assumed our nature, Heb. ii. 14, 17. But it was an act in and of his divine nature only; for it was antecedent unto the existence of his human nature, which could not, therefore, concur therein. His laying down his life for us was an act of inconceivable love, 1 John iii. 16. Yet was it only an act of the human nature, wherein he offered himself and died. But both the one and the other were acts of his divine person; whence it is said that God laid down his life for us, and purchased the church with his own blood.

This is that love of Christ wherein he is glorious, and wherein we are by faith to behold his glory. A great part of the blessedness of the saints in heaven, and their triumph therein, consists in their beholding of this glory of Christ,-in their thankful contemplation of the fruits of it. See Rev. v. 9, 10, &c.

The illustrious brightness wherewith this glory shines in heaven, the all-satisfying sweetness which the view of it gives unto the souls of the saints there possessed of glory, are not by us conceivable, nor to be expressed. Here, this love passeth knowledge,-there, we shall comprehend the dimensions of it. Yet even here, if we are not sloth

ful and carnal, we may have a refreshing prospect of it; and where comprehension fails, let admiration take place.

My present business is, to exhort others unto the contemplation of it, though it be but a little, a very little, a small portion of it, that I can conceive; and less than that very little that I can express. Yet may it be my duty to excite not only myself, but others also, unto due inquiries after it; unto which end I offer the things ensuing.

1. Labour that your minds may continually be fitted and prepared for such heavenly contemplations. If they are carnal and sensual, or filled with earthly things, a due sense of this love of Christ and its glory will not abide in them. Virtue and vice, in their highest degrees, are not more diametrically opposite and inconsistent in the same mind, than are an habitual course of sensual, worldly thoughts and a due contemplation of the glory of the love of Christ; yea, an earnestness of spirit, pregnant with a multitude of thoughts about the lawful occasions of life, is obstructive of all due communion with the Lord Jesus Christ herein.

Few there are whose minds are prepared in a due manner for this duty. The actions and communications of the most evidence what is the inward frame of their souls. They rove up and down in their thoughts, which are continually led by their affections into the corners of the earth. It is in vain to call such persons unto contemplations of the glory of Christ in his love. A holy composure of mind, by virtue of spiritual principles, an inclination to seek after refreshment in heavenly things, and to bathe the soul in the fountain of them, with constant apprehensions of the excellency of this divine glory, are required hereunto.

2. Be not satisfied with general notions concerning the love of Christ, which represent no glory unto the mind, wherewith many deceive themselves. All who believe his divine person, profess a valuation of his love, and think them not Christians who are otherwise minded; but they have only general notions, and not any distinct conceptions of it, and really know not what it is. To deliver us from this snare, peculiar meditations on its principal concerns are required of us. As,

(1.) Whose love it is,-namely, of the divine person of the Son of God. He is expressly called God, with respect unto the exercise of this love, that we may always consider whose it is, 1 John iii. 16, “ Hereby perceive we the love [of God], because he laid down his life for us." (2.) By what ways and means this wonderful love of the Son of God doth act itself,—namely, in the divine nature, by eternal acts of wisdom, goodness, and grace proper thereunto; and in the human, by temporary acts of pity or compassion, with all the fruits of them in doing and suffering for us. See Eph. iii. 19; Heb. ii. 14, 15; Rev. i. 5.

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(3.) What is the freedom of it, as to any desert on our part, 1 John iv. 10. It was hatred, not love, that we in ourselves deserved; which is a consideration suited to fill the soul with self-abasement,-the best of frames in the contemplation of the glory of Christ.

(4.) What is the efficacy of it in its fruits and effects, with sundry other considerations of the like nature.

By a distinct prospect and admiration of these things, the soul may walk in this paradise of God, and gather here and there a heavenly flower, conveying unto it a sweet savour of this love of Christ. Cant. ii. 2-4.

See

Moreover, be not contented to have right notions of the love of Christ in your minds, unless you can attain a gracious taste of it in your hearts; no more than you would be to see a feast or banquet richly prepared, and partake of nothing of it unto your refreshment. It is of that nature that we may have a spiritual sensation of it in our minds; whence it is compared by the spouse to apples and flagons of wine. We may taste that the Lord is gracious; and if we find not a relish of it in our hearts, we shall not long retain the notion of it in our minds. Christ is the meat, the bread, the food of our souls. Nothing is in him of a higher spiritual nourishment than his love, which we should always desire.

In this love is he glorious; for it is such as no creatures, angels or men, could have the least conceptions of, before its manifestation by its effects; and, after its manifestation, it is in this world absolutely incomprehensible.

CHAPTER VI.

The Glory of Christ in the Discharge of his Mediatory Office.

SECONDLY, AS the Lord Christ was glorious in the susception of his office, so was he also in its discharge.

An unseen glory accompanied him in all that he did, in all that he suffered. Unseen it was unto the eyes of the world, but not in His who alone can judge of it. Had men seen it, they would not have crucified the Lord of glory. Yet to some of them it was made manifest. Hence they testified that, in the discharge of his office, they "beheld his glory, the glory as of the only-begotten of the Father," John i. 14; and that when others could see neither "form nor comeliness in him that he should be desired," Isa. liii. 2. And so it is at this day. I shall only make some few observations; first, on what he did in a way of obedience; and then on what he suffered in the discharge of his office so undertaken by him.

I. 1. What he did, what obedience he yielded unto the law of God in the discharge of his office (with respect whereunto he said, “Lo, I come to do thy will, O God; yea, thy law is in my heart"), it was all on his own free choice or election, and was resolved thereinto alone. It is our duty to endeavour after freedom, willingness, and cheerfulness in all our obedience. Obedience hath its formal nature from our wills. So much as there is of our wills in what we do towards God, so much there is of obedience, and no more. Howbeit we are, antecedently unto all acts of our own wills, obliged unto all that is called obedience. From the very constitution of our natures we are necessarily subject unto the law of God. All that is left unto us is a voluntary compliance with unavoidable commands; with him it was not so. An act of his own will and choice preceded all obligation as unto obedience. He obeyed because he would, before because he ought. He said, "Lo, I come to do thy will, O God," before he was obliged to do that will. By his own choice, and that in an act of infinite condescension and love, as we have showed, he was "made of a woman," and thereby "made under the law." In his divine person he was Lord of the law,—above it,—no more obnoxious unto its commands than its curse. Neither was he afterwards in himself, on his own account, unobnoxious unto its curse merely because he was innocent, but also because he was every way above the law itself, and all its force.

This was the original glory of his obedience. This wisdom, the grace, the love, the condescension that was in this choice, animated every act, every duty of his obedience,-rendering it amiable in the sight of God, and useful unto us. So, when he went to John to be baptized, he, who knew he had no need of it on his own account, would have declined the duty of administering that ordinance unto him; but he replied, "Suffer it to be so now; for thus it becometh us to fulfil all righteousness," Matt. iii. 15. This I have undertaken willingly, of my own accord, without any need of it for myself, and therefore will discharge it. For him, who was Lord of all universally, thus to submit himself to universal obedience, carrieth along with it an evidence of glorious grace.

2. This obedience, as unto the use and end of it, was not for himself, but for us. We were obliged unto it, and could not perform it; -he was not obliged unto it any otherwise but by a free act of his own will, and did perform it. God gave him this honour, that he should obey for the whole church,-that by "his obedience many should be made righteous," Rom. v. 19. Herein, I say, did God give him honour and glory, that his obedience should stand in the stead of the perfect obedience of the church as unto justification.

3. His obedience being absolutely universal, and absolutely per