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CHRISTOLOGIA
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CHRISTOLOGIA
Or
A Declaration Of The Glorious Mystery Of The Person of Christ--God and Man:
With The Infinite Wisdom, Love, And Power Of God In The Contrivance And Constitution Thereof;
As Also, Of The Grounds And Reasons Of His Incarnation;
The Nature Of His Ministry In Heaven;
The Present State Of The Church Above Thereon;
And The Use Of His Person In Religion:
With An Account And Vindication Of The Honour, Worship, Faith, Love, And Obedience Due Unto Him, In And From The Church.
by
John Owen
CLICK FOR
CHAPTER 7
Power and Efficacy Communicated unto the Office of Christ, for the Salvation of the Church, from his Person.
CHAPTER 8
The Faith of the Church under the Old Testament in and concerning the Person of Christ
CHAPTER 9
Honour due to the Person of Christ--The nature and Causes of it
RETURN TO | Table Of Contents, Prefatory Note, The Preface | | Chapters 1, 2, 3 | | Chapters 4, 5, 6 |
GO TO | Chapters 10, 11, 12 | | Chapters 13, 14, 15 | | Chapter 16 | | Chapters 17, 18 | | Chapters 19, 20 |
"Yea doubtless, and I count all things [but] loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but] dung, that I may win Christ."
Philippians 3:8.
CHAPTER 7
Power and Efficacy Communicated unto the Office of Christ, for the Salvation of the Church, from his Person.

IT IS by the exercise and discharge of the office of Christ--as the king, priest, and prophet of the church--that we are redeemed, sanctified, and saved. Thereby does he immediately communicate all gospel benefits unto us--give us an access unto God here by grace, and in glory hereafter; for he saves us, as he is the mediator between God and man. But hereon an inquiry may be made--whence it is that the acts and duties of this office of Christ, in their exercise and discharge, should have such a power and efficacy, with respect unto their supernatural and eternal ends; for the things which depend upon them, which are effected by them, are all the principal means of the glory of God, and the only concernments of the souls of men. And this, I say, is his holy, mysterious person; from thence alone all power and efficacy is derived, and transfused into his offices, and into all that is due in the discharge of them.

A truth this is, of that importance, that the declaration and demonstration of it is the principal design of one entire book of the holy Scriptures, viz., of the Epistle of Paul the Apostle unto the Hebrews. That the glorious excellency of the person of Christ does enable him, in the discharge of his offices, to accomplish those ends, which none other, though vested with the same offices, could, in the exercise of them, attain unto--is the sum and substance of the doctrinal part of that discourse. Here, therefore, we must a little fix our meditations--and our interest calls us thereunto. For if it be so, it is evident that we can receive no good, no benefit, by virtue of any office of Christ, nor any fruits of their exercise, without an actual respect of faith unto his person, whence all their life and power is derived.

God gave of old both kings, priests, and prophets, unto the church. He both anointed them unto their offices, directed them in their discharge, was present with them in their work, and accepted of their duties; yet by none of them, nor by all of them together, was the church supernaturally enlightened, internally ruled, or eternally saved: nor could it so be. Some of them--as Moses in particular--had as much power, and as great a presence of God witch him, as any mere man could be made partaker of; yet was he not, in his ministry, the saviour of the church--nor could he be so any otherwise than typically and temporally. The ministry of them all was subservient unto that end which, by its own power, it could not attain.

It is evident, therefore, that the redemption and salvation of the church do not depend merely on this--that God has given one to be the king, priest, and prophet of the church, by the actings of which offices it is redeemed and saved; but on the person of him who was so given unto us: as is fully attested, Isa. 9: 6, 7.

This must be declared.

Two things were required, in general, unto the person of Christ, that his offices might be effectual unto the salvation of the church, and without which they could not so have been. And they are such, as that their contrivance in the constitution of one and the same person, no created wisdom could reach unto. Wherefore the infinite wisdom of God is most gloriously manifested therein.

I. The first of these is, that he should have a nature provided for him, which originally was not his own. For in his divine nature, singly considered, he had no such relation unto them for whom he was to discharge his offices, as was necessary to communicate the benefit of them, nor could he discharge their principal duties. God could not die, nor rise again, nor be exalted to be a prince and a Saviour, in his divine nature. Nor was there that especial alliance between it and ours, as should give us an especial interest in what was done thereby.

It was mankind in whose behalf he was to exercise these offices. He was not to bear them with respect immediately unto the angels; and, therefore, he took not their nature on him. "Ou gar depou angeloon pilambanetai"--"He took not the nature of angels unto him;" (Heb. 2: 16;) because he was not to be a mediator for them, a saviour unto them. Those of them who had sinned were left unto everlasting ruin; and those who retained their original righteousness needed no redemption. But God prepared a body for him--that is, a human nature: Heb. 10: 5. The promise hereof--viz, that he should be of the seed of the woman--was the foundation of the church; that is, he was made so unto the church in and by that promise: Gen. 3: 15. In the accomplishment thereof he was "made of a woman," that so he might be "made under the law;" (Gal 4: 4;) and "took upon him the seed of Abraham". For because the children were partakers of flesh and blood, "he also himself took part of the same:" Heb. 2: 14. For "in all things it behaved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God:" verse 17. And this was absolutely necessary unto the discharge of his offices, on the twofold account before mentioned. For

(1.) Those acts of his offices, whereon the sanctification and salvation of the church do principally depend, could not be performed but in and by that nature. Therein alone could he yield obedience unto the law, that it might be fulfilled in us--without which we could not stand in judgment before God. See Rom. 8: 3; 10: 3,4. Therein alone could he undergo the curse of the law, or be made a curse for us, that the blessing might come upon us: Gal. 3: 13, 14. It was necessary that, as a priest, he should have something of his own to offer unto God, to make atonement for sin: Heb. 8: 3. The like may be said of his whole ministry on the earth--of all the effects of his incarnation.

(2.) Herein that cognation and alliance between him and the church, which were necessary to entitle it unto a participation of the benefits of his mediation, do depend. For hereby he became our goel-- the next of kin--unto whom belonged the right of redemptions and from whom alone we could claim relief and succour in our lost condition. This is divinely and at large declared by the apostle, Heb. 2: 10-18. Having at large explained this context in our exposition of that chapter, and therein declared both the necessity and benefit of the cognation between the church and its High Priest, I shall not here farther insist upon it. See to the same purpose, Eph. 5: 25-27. Wherefore, had he not been partaker of our nature, we could have received no benefit--not that without which we must eternally perish-- by any office that he could have undertaken. This, therefore, was necessary unto the constitution of his person, with respect unto his offices. But,

II. There was yet more required thereunto, or to render his offices effectual unto their proper ends. Not one of them could have been so, had he been no more than a man--had he had no nature but ours. This I shall particularly demonstrate, considering them in their usual distribution-- unto the glory of his divine person, and our own edification in believing.

(1.) He could not have been the great and singular prophet of the church, had he been a man only, though ever so excellent and glorious; and that for these three reasons:

----[1.] He was to be the prophet of the whole catholic church; that is, of act the elect of God, of all that shall be saved in all ages and places, from the beginning of the world unto the end thereof. He had a personal ministry for the instruction of the church, whilst he was on the earth; but his prophetical office was not confined thereunto. For that was limited unto one nation, Matt.15:24; Rom.15:8, and was for a short season only. But the church was never without a prophet--that is, one on whom it was incumbent to reveal unto it, and instruct it in, the will of God--nor can be so unto the consummation of all things. This is Christ alone. For
1st, I take it for granted that, from the beginning, from the giving of the first promise, the Son of God did, in an especial manner, undertake the care of the church--as unto all the ends of the wisdom, will, and grace of God; and I take it for granted here, because I have proved it at large elsewhere. It evidently followeth on the eternal compact between the Father and him unto this end. In the work which belonged hereunto--that which concerned its instruction in the will of God, its saving illumination and spiritual wisdom, is of such importance, as that, without it, none can be partaker of any other blessings whatever. In this instruction and illumination consists the discharge of the prophetical office of Christ.
2dly, Upon the account of his susception of his office even before his incarnation, considered as God; he is said to act in it so as to be sent of God unto his work, Micah 5: 2, "The Ruler of Israel, whose goings forth have been from of old, from everlasting." His goings forth are not his eternal generation, which consists in one individual eternal act of the Father; but it is the egress, the exercise of his power and care for the church, that is so expressed. These were from the beginning the first foundation of the church, in answer unto his everlasting counsels, Zech 2: 8, 9, "Thus saith the LORD of hosts, After the glory has he sent me unto the nations which spoiled you;" and "I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts has sent me." He who is sent calleth himself "The Lord of hosts," and affirms that he will destroy the nations by the shaking of his hand; who can be no other but God himself. That is, it was the Son of God, who was to be incarnate, as is declared in the next words: "Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD. And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee; and thou shalt know that the LORD of hosts has sent me unto thee," verses 10, 11. He promiseth that he will dwell in the midst of the people; which was accomplished when "the Word was made flesh, and dwelt among us," John 1: 14; which was the time of the calling of the gentiles, when many nations were to be joined unto the Lord; and those that were so called were to be his people: "They shall be my people." And yet in all this he was sent by the Lord of hosts: "Thou shalt know that the LORD of hosts has sent me unto thee." Wherefore, with respect unto his susception of his offices towards the church, the Lord of hosts in the person of the Son is said to be sent by the Lord of hosts; that is, in the person of the Father. So was he the prophet of the church even before his incarnation, sent or designed by the Father to instruct it--to communicate spiritual and saving light unto it. So he testified concerning himself unto the Jews, "Before Abraham was, I am," John 8: 58. Which, as it invincibly proves his eternal pre- existence unto his incarnation, so it is not only intended. He was so before Abraham, as that the care of the church was then and always from the beginning on him. And he discharged this office four ways:
(1st,) By personal appearances in the likeness of human nature, in the shape of a man, as an indication of his future incarnation; and under those appearances instructing the church. So he appeared unto Abraham, to Jacob, to Moses, to Joshua, as I have proved elsewhere. And those peculiar appearances of the person of the Son for the instruction of believers, are a full demonstration that the care and work of it were committed unto him in a peculiar manner. And I am not without thoughts, although I see some difficulty in it, that the whole Old Testament, wherein God perpetually treats with men by an assumption of human affections unto himself, so to draw us with the cords of a man, proceeded from the person of the Son, in a preparation for, and prospect of, his future incarnation.
(2dly,) By the ministry of angels upon his undertaking to be the mediator for the church with God, the angels were in a peculiar manner put into dependence on him, even as he became a new and immediate head unto the whole creation. This belonged unto that especial glory which he had with the Father "before the world was," whereof we have treated before. All things were to be anew gathered into a head in him, "both which are in heaven, and which are on earth," Eph. 1: 10. And he became "the firstborn of every creature," Col. 1: 15, the Lord and proprietor of them. Hence the whole ministry of angels was subordinate unto him; and whatever instruction was thereby given unto the church in the mind and will of God, it was immediately from him, as the great prophet of the church
(3dly,) By sending his Holy Spirit to inspire, act, and guide the prophets, by whom God would reveal himself. God spoke unto them by the "mouth of his holy prophets, which have been since the world began," Luke 1: 70. But it was the Spirit of Christ that was in them that spoke by them, that revealed the things which concerned the redemption and salvation of the church, 1 Peter 1: 11, 12. And by this Spirit he himself preached unto those that were disobedient in the days of Noah, who are now in prison for their disobedience, 1 Peter 3: 19, 20. For he was so to prophet of the church always as to tender manifold instructions unto the perishing, unbelieving world. Hence is he said to lighten "every man that comets into the world," John 1: 9, by one way or other communicating to them some notices of God and his will; for his light shineth in, or irradiates darkness itself--that darkness which is come on the minds of men by sin--though the "darkness comprehend it not," verse 5.
(4thly,) By the ministry of holy men, acted and moved by his Spirit. So he gave forth the word that was written for an everlasting rule of faith and obedience unto the church.

Thus were the office and work of instructing and illuminating of the church on his hand alone from the beginning, and thus were they by him discharged. This was not a work for him who was no more but a man. His human nature had no existence until the fulness of time, the latter days, and therefore could effect or operate nothing before. And whereas the apostle distinguisheth between the speaking of God in the Son and his speaking in the prophets, opposing the one to the other, (Heb. 1: 1, 2,) he does it with respect unto his personal ministry unto the Church of the Jews, and not with respect unto his being the peculiar fountain of life and light unto the whole church in all ages. It is true, we have under the gospel many unspeakable advantages from the prophetical office of Christ, above what they enjoyed under the Old Testament; but he was the prophet of the church equally in all ages. Only he has given out the knowledge of the mind of God in different degrees and measures; that which was most perfect being for many reasons reserved unto the times of the Gospel; the sum whereof is, that God designed him unto a preeminence above all in his own personal ministry. If any shall now inquire how the Lord Christ could be the prophet of the church before he took our nature on him and dwelt among us; I shall also ask how they suppose him to be the prophet of the church now he has left the world and is gone to heaven, so as that we neither see him nor hear him anymore? If they shall say that he is so by his Spirit, his Word, and the ministry which he has ordained; I say, so was he the prophet of the church before his incarnation also. To confine the offices of Christ, as unto their virtue, power and efficacy, unto the times of the Gospel only, is utterly to evacuate the first promise, with the covenant of grace founded thereon. And their minds are secretly influenced by a disbelief of his divine person, who suppose that the respect of the church unto Christ, in faith, love, trust, and instruction, commenceth from the date of his incarnation.

----[2.] The full comprehension of the mind and will of God, of the whole divine counsel concerning his glory in the sanctification and salvation of the church, could not at once reside in the mind of any mere creature. Yet was this necessary unto him who was to be the prophet of the church; that is, the fountain of truth, life, and knowledge unto it. Hence is his name "Wonderful, Counsellor," as he who was participant of all the eternal counsels of God; whereon in him as incarnate all the treasures of divine wisdom and knowledge were hid, Col. 2: 3. In him this could be alone, in whom was life, and "the life was the light of men," John 1: 4. God did reveal his mind and will by angels and men. But as he did it at sundry times, so he did it by several parts, or various parcels--not only as the church was fit to receive it, but as they were able to communicate it. The whole of the divine counsels could not be comprehended, and so not dewed, by any of them. Hence the angels themselves--not withstanding their residence in the presence of God, beholding his face, and all the glorious messages wherein they were employed--learned more of his mind after the personal ministry of Christ, and the revelation of the mysteries of his counsel therein, than ever they knew before, Eph 3: 8, 9, 11; 1 Peter 1: 12. And on the account of their imperfection in the comprehension of his counsels, it is said that "he charged his angels with folly," Job 4: 18. And the best of the prophets not only received divine truth by parcel, but comprehended not the depths of the revelations made unto them, 1 Peter 1: 11, 12.

To this purpose is that divine testimony, John 1: 18, "No man has seen God at any time; the only- begotten Son, who is in the bosom of the Father, he has declared him." It is of all the prophets concerning whom it is affirmed, that no man has seen God at any time. So is it evident in the antithesis between Moses the principal of them, and the Lord Christ, in the verse foregoing: "For the law was given by Moses, but grace and truth came by Jesus Christ." Wherefore no man, no other man or prophet whatever has seen God at any time; that is, had a perfect comprehension of his counsels, his mind and will, as they were to be declared unto the church. This is the privilege of the only-begotten Son, who is in the bosom of the Father; not only as being his eternal delight and love, but also as one acquainted with all his secret counsels--as his fellow and participant of all his bosom thoughts.

He says that "all that ever came before him were thieves and robbers, but the sheep did not hear them," John 10: 8. This some of old impiously applied unto the prophets of the Old Testament; whereas he intended it only of those false prophets who pretended of themselves that they, any of them, were the Messiah, the great Shepherd of the sheep, whom his elect sheep would not attend unto. But it is true that all who went before him, neither separately nor jointly, had the knowledge of God, so as to declare him fully unto the church.

It is the most fond and wicked imagination of the Socinians, invented to countenance their disbelief and hatred of his divine person, that during the time of his flesh he was taken up into heaven, and there taught the doctrine of the Gospel, as Muhammad feigned concerning himself and his Alkoran. The reason and foundation of his perfect knowledge of God was, his being the only-begotten Son in the bosom of the Father, and not a fictitious rapture of his human nature.

To this purpose have we his own testimony, John 3: 13, "And no man has ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." The matter whereof he treats is the revelation of heavenly things; For, finding Nicodemus slow in the understanding of the doctrine and necessity of regeneration, which yet was plain and evident in comparison of some other heavenly mysteries, he asks of him, "If I have told you earthly things, and ye believe not," (things wrought in the earth and in your own breasts,) "how shall ye believe if I tell you of heavenly things?" if I declare unto you the deep counsels of the will of God above, verse 12. But hereon a question might arise, how he should himself come to the knowledge of these heavenly things whereof they had never heard before, and which no other man could tell them of, especially considering what he had said before, verse 11, "We speak that we do know, and testify that we have seen." Hereof he gives an account in these words. Wherefore the ascending into heaven, which he denies unto all men whatever--"No man has ascended up to heaven"--is an entrance into all the divine, heavenly counsels of God; no man either has or ever had a full comprehension of these heavenly things but he himself alone. And unto him it is ascribed on a double account: first, That he came down from heaven; secondly, That when he did so, he yet still continued in heaven: which two properties give us such a description of the person of Christ as declare him a full possessor of all the counsels of God. He descended from heaven in his incarnation, whereby he became the Son of man; and he is and was then in heaven in the essence and glory of his divine nature. This is the full of what we assert. In the knowledge and revelation of heavenly mysteries, unto the calling, sanctification, and salvation of the church, does the prophetical office of Christ consist. This he positively affirms could not otherwise be, but that he who came down from heaven was also at the same instant in heaven. This is that glorious person whereof we speak. He who, being always in heaven in the glory and essence of his divine nature, came down from heaven, not locally, by a mutation of his residence, but by dispensation in the assumption of our nature into personal union with himself--he alone is meet and able to be the prophet of the church in the revelation of the heavenly mysteries of the counsels of the will of God. In him alone were "hid all the treasures of wisdom and knowledge," Col. 2: 3, because in him alone "dwelt the fulness of the Godhead bodily," verse 9.

I do not hereby ascribe the infusion of omniscience, of infinite understanding, wisdom, and knowledge, into the human nature of Christ. It was and is a creature, finite and limited, nor is a capable subject of properties absolutely infinite and immense. Filled it was with light and wisdom to the utmost capacity of a creature; but it was so, not by being changed into a divine nature or essence, but by the communication of the Spirit unto it without measure. The Spirit of the LORD did rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord, and made him of quick understanding in the fear of the LORD, Isa. 11: 2, 3.

----[3.] The Spirit of God dwelling in him, in all the fullness of his graces and gifts, gave him an understanding peculiar unto himself; as above that of all creatures, so beneath the essential omniscience of the divine nature. Hence some things, as he was a man, he knew not, (Mark 13: 32,) but as they were given him by revelation, Rev. 1: 1. But he is the prophet of the church in his whole entire person, and revealed the counsel of God, as he was in heaven in the bosom of the Father. Cursed be he that trusteth in man, that maketh flesh his arm, as to the revelations of the counsels of God. Here lies the safety, the security, the glory of the church. How deplorable is the darkness of mankind, in their ignorance of God and heavenly things! In what ways of vanity and misery have the generality of them wandered ever since our first apostasy from God! Nothing but hell is more full of horror and confusion than the minds and ways of men destitute of heavenly light. How miserably did those among them who boasted themselves to be wise, was foolish in their imaginations! How woefully did all their inquiries after the nature and will of God, their own state, duty, and happiness, issue in curiosity, uncertainty, vanity, and falsehood! He who is infinitely good and compassionate, did from the beginning give some relief in this woeful state, by such parcels of divine revelations as he thought meet to communicate unto them by the prophets of old--such as they were able to receive. By them he set up a Light shining in a dark place, as the Light of stars in the night. But it was the rising of the Sun of Righteousness alone that dispelled the darkness that was on the earth, the thick darkness that was on the people, bringing life and immortality to light by the gospel. The divine person of the Son of God, in whom were hid all the treasures of wisdom and knowledge, who is in the bosom of the Father, has now made known all things unto the church, giving us the perfect idea and certainty of all sacred truth, and the full assurance of things invisible and eternal. Three things are necessary, that we may have the benefit and comfort of divine light or truth,

1st, The fulness of its revelation;
2dly, The infallibility of it; and,
3dly, The authority from whence it does proceed. If either of these be wanting, we cannot attain unto stability and assurance in the faith of it, or obedience unto it.

1st, Full it must be, to free us from all attempt of fear that any thing is detained or hidden from us that were needful for us to know. Without this the mind of man can never come to rest in the knowledge of truth All that he knows may be useless unto him, for the want of that which he neither does nor can know, because not revealed. 2dly, And it must be infallible also. For this divine truth whereof we treat, being concerning things unseen--heavenly, eternal mysteries, transcending the reach of human reason-- nothing but the absolute infallibility of the reviler can bring the mind of man to assurance and acquiescency. And whereas the same truth enjoins unto us duties, many of them contrary unto our inclinations and cross unto our several interests--the great guides of corrupted nature--the revelation of it must proceed from sovereign authority, that the will may comply with the mind in the embracement of it. All these are absolutely secured in the divine person of the great prophet of the church; His infinite wisdom, his infinite goodness, his essential veracity, his sovereign authority over all, give the highest assurance whereof a created understanding is capable, that nothing is detained from us--that there is no possibility of error or mistake in what is declared unto us, nor any pretence left of declining obedience unto the commands of the truth that we do receive. This gives the soul assured rest and peace in the belief of things which "eye has not seen, nor ear heard, nor can enter into the heart of man to conceive." Upon the assurance of this truth alone can it with joy prefer things invisible and eternal above all present satisfactions and desires. In the persuasion hereof can it forego the best of present enjoyments, and undergo the worst of present evils; namely, in the experience of its present efficacy, and choice of that future recompense which it does secure. And he believes not the Gospel unto his own advantage, or the glory of God, whose faith rests not in the divine person of Jesus Christ, the great prophet of the church. And he who there finds rest unto his soul, dares not admit of any copartners with him as to instruction in the mind of God.
3dly, It was requisite unto the office of this great prophet of the church, and the discharge thereof, that he should have power and authority to send the Holy Spirit to make his revelations of divine truth effectual unto the minds of men. For the church which he was to instruct, was not only in darkness, by reason of ignorance and want of objective light or divine revelations, but was incapacitated to receive spiritual things in a due manner when revealed. Wherefore, it was the work of this prophet, not only to make known and declare the doctrines of truth, which are our external directive light, but also to irradiate and illuminate our minds, so that we might savingly apprehend them. And it is no wonder if those who are otherwise minded, who suppose themselves able to receive spiritual things, the things of God, in a due manner, upon their external proposal unto them, are regardless of the divine person of Christ as the prophet of the church. But hereon they will never have experience of the life and power of the doctrine of the Gospel, if the apostle is to be believed, 1 Cor. 2: 9-12. Now, this internal illumination of the minds of men unto the acknowledgment of the truth can be wrought in them only by the Holy Spirit of God, Eph. 1: 17-19; 2 Cor. 3: 18. None, therefore, could be the prophet of the church, but he who had the power to send the Holy Spirit to enable it to receive his doctrine by the saving illumination of the minds of men. And this alone he could do, whose Spirit he is, proceeding from him; whom he therefore frequently promised so to send.

Without a respect unto these things, we cannot really be made partakers of the saving benefits and fruits of the prophetical office of Christ. And this we can have only in the exercise of faith on his divine person, which is the eternal spring from whence this office derives all life and efficacy.

The command of God, in respect unto him as the prophet of the church, is, "This is my beloved Son, in whom I am well pleased; hear him." Unless we actually regard him by faith as the only begotten Son of God, we can perform no duty aright in the hearing of him, nor shall we learn the truth as we ought. Hence it is that those who deny his divine person, though they pretend to attend unto him as the teacher of the church, do yet learn no truth from him, but embrace pernicious errors in the stead thereof. So it is with the Socinians, and all that follow them. For whereas they scarcely own any other office of Christ but his prophetical--looking on him as a man sent to teach the mind of God, and to confine his doctrine by his sufferings, whereon he was afterward highly exalted of God--they learn nothing from him in a due manner

. But this respect unto the person of Christ is that which will ingenerate in us all those holy qualifications that are necessary to enable us to know the mind and will of God. For hence do reverence, humility, faith, delight, and assurance, arise and flow; without whose continual exercise, in vain shall men hope to learn the will of God by the utmost of their endeavours. And the want of these things is the cause of much of that lifeless unsanctified knowledge of the doctrine of the Gospel which is amongst many. They learn not the truth from Christ, so as to expect all teachings from his divine power. Hence they never come to know it, either in its native beauty drawing the soul into the love and delight of what they know, or in its transforming efficacy changing the mind into its own image and likeness.

(2.) The same also is the state of things with respect unto his kingly office and power. But this I have at large treated on elsewhere, and that much unto the same purpose; namely, in the exposition of the 3d verse of the 1st chapter of the Epistle unto the Hebrews. Wherefore I shall not here enlarge upon it. Some seem to imagine, that the kingly power of Christ towards the church consists only in external rule by the Gospel and the laws thereof, requiring obedience unto the officers and rulers that he has appointed therein. It is true, that this also belongs unto his kingly power and rule; but to suppose that it consisteth solely therein, is an ebullition from the poisonous fountain of the denial of his divine person. For if he be not God over all, whatever in words may be pretended or ascribed unto him, he is capable of no other rule or power. But indeed no one act of his kingly office can be aright conceived or acknowledged, without a respect had unto his divine person. I shall instance only unto this purpose in two things in general.

----[1.] The extent of his power and rule gives evidence hereunto. It is over the whole creation of God. "All power is given him in heaven and earth." Matt. 28: 18. "A11 things are put under his feet, he only excepted who put all things under him," 1 Cor. 15: 27; and he is made "head over all things unto the church," Eph. 1: 22. Not only those who are above the rule of external law, as the holy angels; and those who have cast off all such rule, as the devils themselves; but all things that in their own nature are not capable of obedience to an external law or rule, as the whole inanimate creation, heaven, and earth, and the sea, with all things in them and under them, (Phil. 2: 10,) with the dead bodies of men, which he shall raise at the last day. For this power over the whole creation is not only a moral right to rule and govern it; but it is also accompanied with virtue, force, or almighty power, to act, order, and dispose of it at his pleasure. So is it described by the apostle from the Psalmist, Heb. 1: 10-12, "Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: they shall perish, but thou remainest; and they all shall wax old as does a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail." That power is required unto his kingly office whereby he created all things in the beginning, and shall change them all, as a man folds up a vesture, in the end. Omnipotence, accompanied with eternity and immutability, are required hereunto. It is a vain imagination, to suppose that this power can reside in a mere creature, however glorified and exalted. All essential divine properties are concurrent with it, and inseparable from it. And where are the properties of God, there is the nature of God; for his being and his properties are one and the same. If the Lord Christ, as king of the church, be only a mere man, and be as such only to be considered, however he may be exalted and glorified- -however he may be endowed with honour, dignity, and authority--yet he cannot put forth or act any real physical power immediately and directly, but where he is present. But this is in heaven only; for the heaven must receive him "until the times of the restitution of all things," Acts 3: 21. And hereon his rule and power would be the greatest disadvantage unto the church that could befall it. For suppose it immediately under the rule of God, even the Father; his omnipotence and omnipresence, his omniscience and infinite wisdom-- whereby he could be always present with every one of them, know all their wants, and give immediate relief according to the counsel of his will--were a stable foundation for faith to rest upon, and an everlasting spring of consolation. But now, whereas all power, all judgment, all rule, is committed unto the Son, and the Father does nothing towards the church but in and by him, if he have not the same divine power and properties with him, the foundation of the church's faith is cast down, and the spring of its consolation utterly stopped up. I cannot believe in him as my heavenly king, who is not able by himself, and by the virtue of his presence with me, to make what changes and alterations he pleaseth in the minds of men, and in the whole creation of God, to relieve, preserve, and deliver me, and to raise my body at the last day. To suppose that the Lord Christ, as the king and head of the church, has not an infinite, divine power, whereby he is able always to relieve, succour, save, and deliver it--if it were to be done by the alteration of the whole or any part of God's creation, so as that the fire should not burn, nor the water overwhelm them, nor men be able to retain their thoughts or ability one moment to afflict them; and that their distresses are not always effects of his wisdom, and never from the defect of his power--is utterly to overthrow all faith, hope, and the whole of religion itself. Ascribe therefore unto the Lord Christ, in the exercise of his kingly office, one a moral power, operative by rules and laws, with the help of external instruments--deprive him of omnipresence and omniscience, with infinite, divine power and virtue, to be acted at his pleasure in and over the whole creation--and you rase the foundation of all Christian faith and hope to the ground. There are no true believers who will part with their faith herein for the whole world; namely, that the Lord Jesus Christ is able, by his divine power and presence, immediately to aid, assist, relieve, and deliver them in every moment of their surprisals, fears, and dangers, in every trial or duty they may be called unto, in every difficulty they have to conflict withal. And to expect these things any otherwise but by virtue of his divine nature, is woefully to deceive our own souls. For this is the work of God.

----[2.] The rule of Christ, as king of the church, is internal and spiritual, over the minds, souls, and consciences of all that do believe. There is no one gracious acting of soul in any one believer, at any time in the whole world, either in opposition unto sin or the performance of duty, but it is influenced and under the guidance of the kingly power of Christ. I suppose we have herein not only the common faith, but also the common spiritual sense and experience, of them all. They know that in their spiritual life it is he that liveth in them as the efficient cause of all its acts and that without him they can do nothing. Unto him they have respect in every the most secret and retired acting of grace, not only performed as under his eye, but by his assistance; on every occasion do they immediately, in the internal acting of their minds, look unto him, as one more present with their souls than they are with themselves; and have no thoughts of the least distance of his knowledge or power. And two things are required hereto.
1st, That he be "kardiognoostes"--that he have an actual inspection into all the frames, dispositions, thoughts, and internal acting, of all believers in the whole world, at all times, and every moment. Without this, he cannot bear that rule in their souls and consciences which we have described, nor can they act faith in him, as their occasions do require. No man can live by faith on Christ, no man can depend on his sovereign power, who is not persuaded that all the frames of his heart, all the secret groans and sighs of his spirit, all the inward labourings of his soul against sin, and after conformity to himself, are continually under his eye and cognizance. Wherefore it is said, that all things are naked and opened unto his eyes, Heb. 4: 13. And he says of himself, that he "searcheth" (that is, knoweth) "the hearts and reins of men," Rev. 2: 23. And if these things are not the peculiar properties of the divine nature, I know nothing that may be so esteemed.
2dly, There is required hereunto an influence of power into all the acting of the souls of believers;--all intimate, efficacious operation with them in every duty, and under every temptation. These all of them do look for, expect, and receive from him, as the king and head of the church. This also is an effect of divine and infinite power. And to deny these things unto the Lord Christ, is to rase the foundation of Christian religion. Neither faith in, nor love unto him, nor dependence on him, nor obedience unto his authority, can be preserved one moment, without a persuasion of his immediate intuition and inspection into the hearts, minds, and thoughts of all men, with a real influence into all the acting of the life of God in all them that believe. And the want of the faith hereof is that which has disjoined the minds of many from adherence unto him, and has produced a lifeless carcass of the Christian religion, instead of the saving power thereof

(3.) The same may be said concerning his sacerdotal office, and all the acts of it. It was in and by the human nature that he offered himself a sacrifice for us. He had somewhat of his own to offer, Heb. 8: 3; and to this end a body was prepared for him, chap. 10: 5. But it was not the work of a man, by one offering, and that of himself, to expiate the sins of the whole church, and forever to perfect them that are sanctified, which he did, Heb. 10: 14. God was to purchase his church "with his own blood," Acts 20: 28. But this also I have spoken to at large elsewhere. This is the sum of what we plead for: We can have no due consideration of the offices of Christ, can receive no benefit by them, nor perform any act of duty with respect unto them, or any of them, unless faith in his divine person be actually exercised as the foundation of the whole. For that is it whence all their glory, power, and efficacy are derived. Whatever, therefore, we do with respect unto his rule, whatever we receive by the communication of his Spirit and grace, whatever we learn from his Word by the teachings of his Spirit, whatever benefit we believe, expect, and receive, by his sacrifice and intercession on our behalf; our faith in them all, and concerning them all, is terminated on his divine person. The church is saved by his offices, because they are his. This is the substance of the testimony given concerning him, by God, even the Father, 1 John 5: 10, 11. "This is the record" that God has testified concerning his Son, "that God has given to us eternal life, and this life is in his Son." Eternal life is given unto us, as it was wrought out and procured by the mediation of Christ on our behalf. But yet in him it was originally, and from him do we receive it in the discharge of his office; for this life is in the Son of God. Hence it is that all those by whom the divine person of Christ is denied, are forced to give such a description of his offices, as that it is utterly impossible that the church should be saved by the discharge of them.

CHAPTER 8
The Faith of the Church under the Old Testament in and concerning the Person of Christ.

A BRIEF view of the faith of the church under the Old Testament concerning the divine person of Christ, shall close these discourses, and make way for those that ensue, wherein our own duty with respect whereunto shall be declared.

That the faith of all believers, from the foundation of the world, had a respect unto him, I shall afterwards demonstrate; and to deny it, is to renounce both the Old Testament and the New. But that this faith of theirs did principally respect his person, is what shall here be declared. Therein they knew was laid the foundation of the counsels of God for their deliverance, sanctification, and salvation. Otherwise it was but little they clearly understood of his office, or the way whereby he would redeem the church.

The apostle Peter, in the confession he made of him, (Matt.16: 16,) exceeded the faith of the Old Testament in this, that he applied the promise concerning the Messiah unto that individual person: "Thou art the Christ, the Son of the living God"--he that was to be the Redeemer and Saviour of the church. Howbeit Peter then knew little of the way and manner whereby he was principally so to be. And therefore, when he began to declare them unto his disciples--namely, that they should be by his death and sufferings--he in particular was not able to comply with it, but, saith he, "Master, that be far from thee," verse 22. As "flesh and blood" that is, his own reason and understanding--did not reveal or declare Him unto Peter to be the Christ, the Son of the living God, but the Father which is in heaven; so he stood in need of fresh assistance from the same almighty hand to believe that He should redeem and save his church by his death. And therefore he did refuse the external revelation and proposition of it, though made by Christ himself, until he received internal aid from above. And to suppose that we have faith now in Christ or his death on any other terms, is an evidence that we have no faith at all.

Wherefore, the faith of the saints under the Old Testament did principally respect the person of Christ--both what it was, and what it was to be in the fulness of time, when he was to become the seed of the woman. What his especial work was to be, and the mystery of the redemption of the church thereby, they referred unto his own wisdom and grace;--only, they believed that by him they should be saved from the hand of all their enemies, or all the evil that befell them on the account of the first sin and apostasy from God.

God gave them, indeed, representations and prefiguration of his office and work also. He did so by the high priest of the law, the tabernacle, with all the sauces and services thereunto belonging. All that Moses did, as a faithful servant in the house of God, was but a "testimony of those things which were to be spoken after," Heb. 3: 5. Howbeit the apostle tells us that all those things had but a "shadow of good things to come, and not the very image of the things themselves," Heb. 10: 1. And although they are now to us full of light and instruction, evidently expressing the principal works of Christ's mediation, yet were they not so unto them. For the veil is now taken off from them in their accomplishment, and a declaration is made of the counsels of God in them by the gospel The meanest believer may now find out more of the work of Christ in the types of the Old Testament, than any prophets or wise men could have done of old. Therefore they always earnestly longed for their accomplishment--that the day might break, and the shadows fly away by the rising of the Sun of Righteousness with healing in his wings. But as unto his person, they had glorious revelations concerning it; and their faith in him was the life of all their obedience.

The first promise, which established a new intercourse between God and man, was concerning his incarnation--that he should be the seed of the woman, Gen. 3: 15; that is, that the Son of God should be "made of a woman, made under the law," Gal. 4: 4. From the giving of that promise the faith of the whole church was fixed on him whom God would send in our nature, to redeem and save them. Other way of acceptance with him there was none provided, none declared, but only by faith in this promise. The design of God in this promise--which was to reveal and propose the only way which in his wisdom and grace he had prepared for the deliverance of mankind from the state of sin and apostasy whereinto they were cast, with the nature of the faith and obedience of the church will not admit of any other way of salvation, but only faith in him who was thus promised to be a saviour. To suppose that men might fall off from faith in God by the revelation of himself in this promise, and yet be saved by attending to instructions given by the works of creation and providence, is an imagination that will no longer possess the minds of men than whilst they are ignorant of, or do forget, what it is to believe and to be saved.

The great promise made unto Abraham was, that He should take his seed upon him, in whom all the nations of the earth should be blessed, Gen. 12: 3; 15: 18; 22: 18; which promise is explained by the apostle, and applied unto Christ, Gal. 3: 8. Hereon "Abraham believed on the Lord, and it was counted unto him for righteousness," Gen. 15: 6; for he saw the day of Christ, and rejoiced, John 8: 56.

The faith that Jacob instructed his sins in was--that the Shiloh should come, and unto him should be the gathering of the nations, Gen. 49: 10. Job's faith was--that his Redeemer was the Living One, and that he should stand on the earth in the latter day, Job 19: 25.

The revelations made unto David principally concerned His person, and the glory thereof. See Ps.2; 45; 68; 110; 118; especially Ps. 45 and 82 compared, which give an account of their apprehensions concerning him.

The faith of Daniel was, that God would show mercy, for the Lord's sake, Dan. 9: 17; and of all the prophets that the "Redeemer should come to Zion, and unto them that turn from transgression in Jacob," Isa. 59: 20.

Of the same nature were all his personal appearances under the Old Testament, especially that most illustrious representation made of him unto the prophet Isaiah, chap. 6, and the glorious revelation of his name, chap. 9: 6.

It is true that both these and other prophets had revelations concerning his sufferings also. For "the Spirit of Christ that was in them testified beforehand of his sufferings, and the glory that should follow," 1 Peter 1: 11;--an illustrious testimony whereunto we have given us Ps. 22, and Isa. 53. Nevertheless their conceptions concerning them were dark and obscure. It was his person that their faith principally regarded. Thence were they filled with desires and expectations of his coming, or his exhibition and appearance in the flesh. With the renewed promises hereof did God continually refresh the church in its straits and difficulties. And hereby did God call off the body of the people from trust in themselves, or boasting in their present privileges, which they were exceedingly prone unto.

In process of time this faith, which wrought effectually in the Church of Israel, degenerated into a lifeless opinion, that proved the ruin of it. Whilst they really lived in the faith of him as the Saviour and Redeemer of the church from all its spiritual adversaries, as he who was to make "an end of sin, and bring in everlasting righteousness," unto whom all their present ordinances were subservient and directive; all grace, love, zeal, and patient waiting for the accomplishment of the promise, flourished among them. But in process of time, growing carnal, trusting in their own righteousness, and the privileges which they had by the law, their faith concerning the person of Christ degenerated into a corrupt, obstinate opinion, that he should be only a temporal king and deliverer; but as unto righteousness and salvation they were to trust unto themselves and the law. And this prejudicate opinion, being indeed a renunciation of all the grace of the promises of God, proved their utter ruin. For when he came in the flesh, after so many ages, filled up with continued expectations, they rejected and despised him as one that had neither form nor comeliness for which he should be desired. So does it fall out in other churches. That which was faith truly spiritual and evangelical in their first planting, becomes a lifeless opinion in succeeding ages. The same truths are still professed, but that profession springs not from the same causes, nor does it produce the same effects in the hearts and lives of men. Hence, in process of time, some churches continue to have an appearance of the same body which they were at first, but--being examined-- are like a lifeless, breathless carcass, wherein the animating Spirit of grace does not dwell. And then is any church, as it was with that of the Jews, nigh to destruction, when it corrupts formerly professed truths, to accommodate them unto the present lusts and inclinations of men.


CHAPTER 9
Honour due to the Person of Christ--The nature and Causes of it.

MANY other considerations of the same nature with those foregoing, relating unto the glory and honour of the person of Christ, may be taken from all the fundamental principles of religion. And our duty it is in them all, to "consider the Apostle and High Priest of our profession"--"the Author and Finisher of our faith". I shall not insist on more, but proceed unto those principles of truth which are immediately directive of our duty towards him; without diligent attendance whereunto, we do but in vain bear the name of Christians. And the substance of what is designed may be included in the following assertion:

"The glory, life, and power of Christian religion, as Christian religion, and as seated in the souls of men, with all the acts and duties which properly belong thereunto, and are, therefore, peculiarly Christian, and all the benefits and privileges we receive by it, or by virtue of it, with the whole of the honour and glory that arise unto God thereby, have all of them their formal nature and reason from their respect and relation unto the person of Christ; nor is he a Christian who is otherwise minded."

In the confirmation hereof it will appear what judgment ought to be passed on that inquiry-- which, after the uninterrupted profession of the catholic church for so many ages of a faith unto the contrary, is begun to be made by some amongst us--namely, Of what use is the person of Christ in religion? For it proceeds on this supposition, and is determined accordingly--that there is something in religion wherein the person of Christ is of no use at all;--a vain imagination, and such as is destructive unto the whole real intercourse between God and man, by the one and only Mediator!

The respect which we have in all acts of religion unto the person of Christ may be reduced unto these four heads:
I. Honour.
II. Obedience.
III. Conformity.
IV. The use we make of him, for the attaining and receiving of all Gospel privileges-- all grace and glory. And hereunto the whole of our religion, as it is Christian or evangelical, may be reduced.

I. The person of Christ is the object of divine honour and worship. The formal object and reason hereof is the divine nature, and its essential infinite excellencies. For they are nothing but that respect unto the Divine Being which is due unto it from all rational creatures, regulated by revelation, and enforced by divine operations. Wherefore the person of Christ is primarily the object of divine honour and worships upon the account of his divine nature and excellencies. And those who, denying that nature in him, do yet pretend to worship him with divine and religious adoration, do but worship a golden calf of their own setting up; for a Christ who is not over all, God blessed forever, is not better. And it implies a contradiction, that any creature should, on any accounts be the immediate, proper object of divine worship; unless the divine essential excellencies be communicated unto it, or transfused into it, whereby it would cease to be a creature. For that worship is nothing but the ascription of divine excellencies unto what is so worshipped. But we now consider the Lord Christ in his whole entire person, the Son of God incarnate, "God manifest in the flesh." His infinite condescension, in the assumption of our nature, did no way divest him of his divine essential excellencies. For a time, they were shadowed and veiled thereby from the eyes of men; when "he made himself of no reputation, and took on him the form of a servant." But he eternally and unchangeably continued" in the form of God," and "thought it not robbery to be equal with God," Phil. 2: 6, 7. He can no more really and essentially, by any act of condescension or humiliation, cease to be God, than God can cease to be. Wherefore, his being clothed with our nature derogates nothing from the true reason of divine worship due unto him, but adds an effectual motive unto it. He is, therefore, the immediate object of all duties of religion, internal and external; and in the dispensation of God towards us, none of them can be performed in a due manner without a respect unto him. This, then, in the first place, is to be confirmed; namely, that all divine honour is due unto the Son of God incarnate--that is, the person of Christ. John 5: 23: It is the will of the Father, "That all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father which has sent him." Some considerations on this divine testimony will confirm our position. It is of the Son incarnate that the words are spoken--as all judgment was committed unto him by the Father, as he was "sent" by him, verse 22--that is, of the whole person of Christ in the exercise of his mediatory office. And with respect hereunto it is that the mind of God is peculiarly revealed. The way whereby God manifesteth his will, that all men should thus honour the Son, as they honour the Father, is by committing all power, authority, and judgment unto him, verses 20-22, "For the Father loveth the Son, and showeth him all things that himself does: and he will show him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but has committed all judgment unto the Son." Not that these things are the formal reason and cause of the divine honour which is to be given him; but they are reasons of it, and motives unto it, in that they are evidences of his being the Son of God. But it may be said, What need is there that the Father should so interpose an act of his will and sovereign pleasure as to this honouring of the Son, seeing the sole cause and reason of this divine honour is the divine nature, which the Son is no less partaker of than the Father? I answer,

(1.) He does not in this command intend the honour and worship of Christ absolutely as God, but distinctly as the Son; which peculiar worship was not known under the Old Testament, but was now declared necessary in the committing all power, authority, and judgment unto him. This is the honour whereof we speak.

(2.) He does it, lest any should conceive that "as he was now sent of the Father," and that in the "form of a servant," this honour should not be due unto him. And the world was then far from thinking that it was so; and many, I fear, are yet of the same mind. He is, therefore, to be honoured by us, according to the will of God, "kathoos", "in like manner," as we honour the Father.

[1.] With the same honour; that is, divine, sacred, religious, and supreme. To honour the Father with other honour, is to dishonour him. When men design to give glory and honour to God which is not truly divine, it is idolatry; for this honour, in truth, is nothing but the ascription of all infinite, divine excellencies unto him. Whereon, when men ascribe unto him that which is not so, they fall into idolatry, by the worship of their own imaginations. So was it with the Israelites, when they thought to have given glory to God by making a golden calf, whereon they proclaimed a feast unto Jehovah, Exod. 32: 5. And so was it with the heathen in all their images of God, and the glory which they designed to give him thereby, as the apostle declares, Rom. 1: 23-25. This is one kind of idolatry--as the other is the ascribing unto creatures anything that is proper and peculiar unto God, any divine excellency. And we do not honour God the Father with one kind of honour, and the Son with another. That were not to honour the Son "kathoos", "as" we honour the Father, but in a way infinitely different from it.
[2.] In the same manner, with the same faith, love, reverence, and obedience, always, in all things, in all acts and duties of religion whatever.


This distinct honour is to be given unto the person of the Son by virtue of this command of the Father, though originally on the account of his oneness in nature with the Father. And our duty herein is pressed with the highest enforcement; he that honours not the Son, honours not the Father. He who denieth the Son (herein) "has not the Father; [but he that acknowledgeth the Son, has the Father also,]" 1 John 2: 23. "And this is the record, that God has given to us eternal life; and this life is in his Son. He that has the Son, has life; and he that has not the Son of God has not life," chap. 5: 11, 12. If we are wanting herein, whatever we pretend, we do not worship nor honour God at all.

And there is reason to give this caution--reason to fear that this great fundamental principle of our religion is, if not disbelieved, yet not much attended unto in the world. Many, who profess a respect unto the Divine Being and the worship thereof, seem to have little regard unto the person of the Son in all their religion; for although they may admit of a customary interposition of his name in their religious worship, yet the same distinct veneration of him as of the Father, they seem not to understand, or to be exercised in. Howbeit, all the acceptance of our persons and duties with God depends on this one conditions--"That we honour the Son, even as we honour the Father." To honour the Son as we ought to honour the Father, is that which makes us Christians, and which nothing else will so do.

This honour of the person of Christ may be considered--in the duties of it, wherein it does consist; and in the principle, life, or spring, of those duties.

The duties whereby we ascribe and express divine honour unto Christ may be reduced unto two heads,
1st,Adoration;
2dly, Invocation.

1st, Adoration is the prostration of soul before him as God, in the acknowledgment of his divine excellencies and the ascription of them unto him. It is expressed in the Old Testament by "hishtachawah"; that is, humbly to bow down ourselves or our souls unto God. The LXX render it constantly by "proskuneoo"; which is the word used in the New Testament unto the same purpose. The Latins expressed it usually by adoro. And these words, though of other derivations, are of the same signification with that in the Hebrew; and they do all of them include some external sign of inward reverence, or a readiness thereunto. Hence is that expression, "He bowed down his head and worshipped," [Gen. 24: 26;] see [also] Ps. 95: 6. And these external signs are of two sorts
(1st,) Such as are natural and occasional;(2dly,) Such as are solemn, stated, or instituted. Of the first sort are the lifting up of our eyes and hands towards heaven upon our thoughts of him, and sometimes the casting down of our whole persons before him; which deep thoughts with reverence will produce. Outward instituted signs of this internal adoration are all the ordinances of evangelical worship. In and by them do we solemnly profess and express our inward veneration of him. Other ways may be invented to the same purpose, but the Scripture knows them not, yea, condemns them. Such are the veneration and adoration of the pretended images of him, and of the Host, as they call it, among the Papists.

This adoration is due continually to the person of Christ, and that-- as in the exercise of the office of mediation. It is due unto him from the whole rational creation of God. So is it given in charge unto the angels above. For when he brought the First-begotten into the world, he said, "Proskunesatoosan autou pantes angeloi Theou"; that is, "hishtachawu-lo kol-elohim", "Worship him, all ye gods," Ps. 97: 7. "Let all the angels of God worship him," adore him, bow down before him, Heb. 1: 6. See our exposition of that place;--the design of the whole chapter being to express the divine honour that is due unto the person of Christ, with the grounds thereof. This is the command given also unto the church, "He is thy Lord, and worship thou him," Ps. 45: 11.

A glorious representation hereof--whether in the church above, or in that militant here on the earth--is given us, Rev. 5: 6-14, "And I beheld, and, lo, in the midst of the throne and of the four beast, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever. And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever."

The especial object of divine adoration, the motives unto it, and the nature of it, or what it consisteth in, are here declared.

The object of it is Christ, not separately, but distinctly from the Father, and jointly with him. And he is proposed,
1st, As having fulfilled the work of his mediation in his incarnation and oblation-- as a Lamb slain.
2dly, In his glorious exaltation--"in the midst of the throne of God". The principal thing that the heathen of old observed concerning the Christian religion, was, that in it "praises were sung to Christ as unto God."

The motives unto this adoration are the unspeakable benefits which we receive by his mediation, "Thou art worthy, for thou wast slain, and hast redeemed us unto God," &c.

Hereon the same glory, the same honour, is ascribed unto him as unto God the Father: "Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever."

The nature of this adoration is described to consist in three things.
1st, Solemn prostration: "And the four living creatures said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever." So also is it described, chap. 4: 10,11.
2dly, In the ascription of all divine honour and glory, as is at large expressed, chap. 5: 11-13.,br> 3dly, In the way of expressing the design of their souls in this adoration, which is by the praises: "They sung a new song"--that is, of praise; for so are all those psalms which have that title of a new song. And in these things--namely, solemn prostration of soul in the acknowledgment of divine excellencies, ascriptions of glory and honour with praise--does religious adoration consist. And they belong not unto the great holy society of them who worship above and here below--whose hearts are not always ready unto this solemn adoration of the Lamb, and who are not on all occasions exercised therein.

And this adoration of Christ does differ from the adoration of God, absolutely considered, and of God as the Father, not in its nature, but merely on the account of its especial motives. The principal motive unto the adoration of God, absolutely considered, is the work of creation--the manifestation of his glory therein--with all the effects of his power and goodness thereon ensuing. So it is declared, chap. 4: 11, "Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created." And the principal motive unto the adoration and worship of God as the Father, is that eternal love, grace, and goodness, which he is the fountain of in a peculiar manner, Eph. 1: 4, 5. But the great motive unto the adoration of Christ is the work of redemption, Rev. 5: 12, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." The reason whereof is given, verses 9, 10, "For thou wast slain, and hast redeemed us unto God by thy blood; and made us unto our God kings and priests." The adoration is the same, verse 13, "Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." But the immediate motives of it are different, as its objects are distinct.

Herein no small part of the life of the Christian religion does consist. The humbling of our souls before the Lord Christ, from an apprehension of his divine excellencies--the ascription of glory, honour, praise, with thanksgiving unto him, on the great motive of the work of redemption with the blessed effects thereof--are things wherein the life of faith is continually exercised; nor can we have any evidence of an interest in that blessedness which consists in the eternal assignation of all glory and praise unto him in heaven, if we are not exercised unto this worship of him here on earth.
2dly, Invocation is the second general branch of divine honour--of that honour which is due and paid unto the Son, as unto the Father. This is the first exercise of divine faith--the breath of the spiritual life. And it consisteth in two things, or has two parts.
(1st,) An ascription of all divine properties and excellencies unto him whom we invocate. This is essential unto prayer, which without it is but vain babbling. Whoever comes unto God hereby, "must believe that he is, and that he is the rewarder of them that diligently seek him."
(2dly,) There is in it also a representation of our wills, affections, and desires of our souls, unto him on whom we call, with an expectation of being heard and relieved, by virtue of his infinitely divine excellencies. This is the proper acting of faith with respect unto ourselves; and hereby it is our duty to give honour unto the person of Christ.

When he himself died in the flesh, he committed his departing soul by solemn invocation into the hands of his Father, Ps. 31:5; Luke 23: 46, "Father, into thy hands I commit my spirit." And to evidence that it is the will of God that we should honour the Son, as we honour the Father, even as the Son himself in his human nature, who is our example, honoured the Father--he who first died in the faith of the Gospel, bequeathed his departing soul into the hands of Jesus Christ by solemn invocation, Acts 7: 59, "They stoned Stephen, "epikaloumenon", solemnly invocating, and saying, Lord Jesus, receive my spirit." And having by faith and prayer left his own soul safe in the hands of the Lord Jesus, he adds one petition more unto him, wherewith he died: "Lord, lay not this sin to their charge," verse 60. Herein did he give divine honour unto Christ in the especial invocation of his name, in the highest instances that can be conceived. In his first request, wherein he committed his departing soul into his hands, he ascribed unto him divine omniscience, omnipresence, love, and power; and in the latter, for his enemies, divine authority and mercy, to be exercised in the pardon of sin. In his example is the rule established for the especial invocation of Christ for the effects of divine power and mercy.

Hence the apostle describeth the church, or believers, and distinguisheth it, or them, from all others, by the charge of this duty, 1 Cor. 1: 2, "With all that call on the name of our Lord Jesus Christ, both their Lord and ours." To call on the name of the Lord Jesus expresseth solemn invocation in the way of religious worship. The Jews did call on the name of God. All others in their way called on the names of their gods. This is that whereby the church is distinguished from them all--it calls on the Name of our Lord Jesus Christ.

He requires that, as we believe on God, that is, the Father, so we should believe on him also; and therein honour the Son, as we honour the Father, John 14: 1. The nature of this faith, and the manner how it is exercised on Christ, we shall declare afterwards. But the apostle, treating of the nature and efficacy of this invocation, affirms, that we cannot call on him in whom we have not believed, Rom. 10: 14. Whence it follows, on the contrary, that he on whom we are bound to believe, on him it is our duty to call. So the whole Scripture is closed with a prayer of the church unto the Lord Christ, expressing their faith in him: "Even so, come, Lord Jesus," Rev. 22: 20.

There is not any one reason of prayer--not any one motive unto it-- not any consideration of its use or efficacy--but renders this peculiar invocation of Christ a necessary duty. Two things in general are required to render the duty of invocation lawful and useful. First, That it have a proper object. Secondly, That it have prevalent motives and encouragements unto it. These in concurrence are the formal reason and ground of all religious worship in general, and of prayer in particular. So are they laid down as the foundation of all religion, Exod. 20: 2, 3, "I am the Lord thy God"--that is, the proper object of all religious worship--"which brought thee out of the land of Egypt, out of the house of bondage;" which being summarily and typically representative of all divine benefits, temporal, spiritual, and eternal, is the great motive thereunto. The want of both these in all mere creatures, saints and angels, makes the invocation of them, not only useless, but idolatrous. But they both eminently concur in the person of Christ, and his acting towards us. All the perfections of the divine nature are in him; whence he is the proper object of religious invocation. On this account when he acted in and towards the church as the great angel of the covenant, God instructed the people unto all religious observance of him, and obedience unto him, Exod.23: 21, "Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions; for my name is in him." Because the name of God was in him--that is, the divine nature, with sovereign authority to punish or pardon sin--therefore was all religious obedience due unto him. And no motives are wanting hereunto. All that the Lord Christ has done for us, and all the principles of love, grace, compassion, and power, from whence what he has so done did proceed, are all of this nature; and they are accompanied with the encouragement of his relation unto us, and charge concerning us. Take away this duty, and the peculiar advantage of the Christian religion is destroyed.

We have lived to see the utmost extremes that the Christian religion can divert into. Some, with all earnestness, do press the formal invocation of saints and angels as our duty; and some will not grant that it is lawful for us so to call on Christ himself.

The Socinians grant generally that it is lawful for us to call on Christ; but they deny that it is our duty at any time so to do. But as they own that it is not our duty, so on their principles it cannot be lawful. Denying his divine person, they leave him not the proper object of prayer. For prayer without an ascription of divine excellencies--as omniscience, omnipresence, and almighty power-- unto him whom we invocate, is but vain babbling, that has nothing of the nature of true prayer in it; and to make such ascriptions unto him who by nature is not God, is idolatrous.

The solemn ordinary worship of the church, and so of private believers in their families and closets, is under an especial directory and guidance. For the person of the Father as the eternal fountain of power, grace, and mercy--is the formal object of our prayers, unto whom our supplications are directed. The divine nature, also lately considered, is the object of natural worship and invocation; but it is the same divine nature, in the person of the Father, that is the proper object of evangelical worship and invocation. So our Saviour has taught us to call on God under the name and notion of a father, Matt. 6: 9; that is, his God and our God, his Father and our Father, John 20: 17. And this invocation is to be by and in the name of the Son, Jesus Christ, through the aid of the Holy Ghost. He is herein considered as the mediator between God and man--as the Holy Ghost is he by whom supplies of grace, enabling us unto the acceptable performance of our duties are actually communicated unto us. This is the way whereby God will be glorified. This is the mystery of our religion, that we worship God according to the economy of his wisdom and grace, wherein he does dispense of himself unto us, in the persons of the Father, Son, and Spirit. Otherwise he will not be honoured or worshipped by us. And those who in their worship or invocation do attempt an approach unto the divine nature as absolutely considered, without respect unto the dispensation of God in the distinct persons of the holy Trinity, do reject the mystery of the Gospel, and all the benefit of it. So is it with many. And not a few, who pretend a great devotion unto God, do supply other things into the room of Christ, as saints and angels-- rejecting also the aids of the Spirit to comply with imaginations of their own, whose as distance herein they more approve of.

But this is the nature and method of ordinary solemn evangelical invocation. So it is declared, Eph 2:18, "Through him we have access by one Spirit unto the Father." It is the Father unto whom we have our access, whom we peculiarly invocate; as it is expressed, chap. 3: 14- 16, "For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you," &c. But it is through him--that is, by Christ in the exercise of his mediatory office--that we have this access unto the Father; we ask in his name, and for his sake, John 14: 13, 14; 16: 23, 24. They did so of old, though not in that express exercise of faith which we now attain unto. Dan. 9: 17, "Hear, O Lord, and have mercy, for the Lord's sake in all this are we enabled unto by one Spirit-- through the aids and assistance of the Spirit of grace and supplication, Rom. 8: 26, 27. So that prayer is our crying--"Abbe, Father," by the Spirit of the Son, Gal. 4: 6. This is farther declared, Heb. 4: 15, 16; 10: 19-22. Herein is the Lord Christ considered, not absolutely with respect unto his divine person, but with respect unto his office, that through "him our faith and hope might be in God," 1 Peter 1:21.

Wherefore, it being our duty, as has been proved, to invocate the name of Christ in a particular manner, and this being the ordinary solemn way of the worship of the church--we may consider on what occasions, and in what seasons, this peculiar invocation of Christ, who in his divine person is both our God and our advocate, is necessary for us, and most acceptable unto him.

(1st,) Times of great distresses in conscience through temptations and desertions, are seasons requiring an application unto Christ by especial invocation. Persons in such conditions, when their souls, as the Psalmist speaks, are overwhelmed in them, are continually solicitous about compassion and deliverance. Some relief, some refreshment, they often find in pity and compassion from them who either have been in the same condition themselves, or by Scripture light do know the terror of the Lord in these things. When their complaints are despised, and their troubles ascribed unto other causes than what they are really sensible of, and feel within themselves--as is commonly done by physicians of no value--it is an aggravation of their distress and sorrow. And they greatly value every sincere endeavour for relief, either by counsel or prayer. In this state and condition the Lord Christ in the Gospel is proposed as full of tender compassion- -as he alone who is able to relieve them. In that himself has suffered, being tempted, he is touched with a feeling of our infirmities, and knows how to have compassion on them that are out of the way, Heb. 2: 18; 4: 15; 5: 2. So is he also, as he alone who is able to succour, to relieve, and to deliver them. "He is able to succour them that are tempted," chap. 2: 18. Hereon are they drawn, constrained, encouraged to make applications unto him by prayer, that he would deal with them according to his compassion and power. This is a season rendering the discharge of this duty necessary. And hereby have innumerable souls found consolation, refreshment, and deliverance. A time of trouble is a time of the especial exercise of faith in Christ. So himself gives direction, John 14: 1, "Let not your heart be troubled: ye believe in God, believe also in me." Distinct acting of faith on Christ are the great means of supportment and relief in trouble. And it is by especial invocation, whereby they put forth and exert themselves.

An instance hereof, as unto temptation, and the distress wherewith it is attended, we have in the apostle Paul. He had "a thorn in the flesh," "a messenger of Satan to buffet" him. Both expressions declare the deep sense he had of his temptation, and the perplexity wherewith it was accompanied. "For this cause he besought the Lord thrice, that it might depart from him," 2 Cor. 12: 7, 8. He applied himself solemnly unto prayer for its removals and that frequently. And it was the Lord--that is, the Lord Jesus Christ--unto whom he made his application. For so the name Lord is to be interpreted--if there be nothing contrary in the context--as the name of God is of the Father, by virtue of that rule, 1 Cor. 8: 6, "To us there is one God, the Father; and one Lord Jesus Christ." And it is evident also in the context. The answer he received unto his prayer was, "My grace is sufficient for thee; for my power [strength] is made perfect in weakness". And whose power that was, who gave him that answer, he declares in the next words, "Most gladly therefore will I glory in my infirmities, that the power of Christ may rest upon me," that is, the power of him on whom he called, who gave him that answer, "My power is made perfect in weakness".

(2dly,) Times of gracious discoveries either of the glory of Christ in himself, or of his love unto us, are seasons that call for this duty. The glory of Christ in his person and offices is always the same, and the revelation that is made of it in the Scripture varies not; but as unto our perception and apprehension of it, whereby our hearts and minds are affected with it in an especial manner--there are apparent seasons of it which no believers are unacquainted withal. Sometimes such a sense of it is attained under the dispensation of the Word; wherein as Christ on the one hand is set forth evidently crucified before our eyes, so on the other he is gloriously exalted. Sometimes it is so in prayer, in meditation, in contemplation on him. As an ability was given unto the bodily sight of Stephen, to see, upon the opening of the heavens, "the glory of God, and Jesus standing at his right hand," Acts 7: 55, 56--so he opens the veil sometimes, and gives a clear, affecting discovery of his glory unto the minds and souls of believers; and in such seasons are they drawn forth and excited unto invocation and praise. So Thomas--being surprised with an apprehension and evidence of his divine glory and power after his resurrection, wherein he was declared to be the Son of God with power, Rom. 1: 4--cried unto him, "My Lord and my God," John 20: 28. There was in his words both a profession of his own faith and a solemn invocation of Christ. When, therefore, we have real discoveries of the glory of Christ, we cannot but speak to him, or of him. "These things said Isaiah, when he saw his glory, and spake of him," John 12: 41. And Stephen, upon a view of it in the midst of his enraged enemies, testified immediately, "I see the heavens opened, and the Son of man standing on the right hand of God." And thereby was he prepared for that solemn invocation of his name which he used presently after, "Lord Jesus, receive my spirit," Acts 7: 56, 59. And so, also, upon his appearance as the Lamb, to open the book of prophecies; wherein there was an eminent manifestation of his glory seeing none else could be found in heaven, or earth, or under the earth, that was able to open the book, or so much as to look thereon," Rev. 5: 3. "The four and twenty elders fell down before him," and presenting all the prayers of the saints, "sang a new song" of praise unto him, verses 8-10. This is our duty, this will be our wisdom, upon affecting discoveries of the glory of Christ; namely, to apply ourselves unto him by invocation or praise; and thereby will the refreshment and advantage of them abide upon our minds. So is it also as unto his love. The love of Christ is always the same and equal unto the church. Howbeit there are peculiar seasons of the manifestation and application of a sense of it unto the souls of believers. So it is when it is witnessed unto them, or shed abroad in their hearts by the Holy ghost. Then is it accompanied with a constraining power, to oblige us to live unto him who died for use and rose again, 2 Cor. 5: 14, 15. And of our spiritual life unto Christ, invocation of him is no small portion and this sense of his love we might enjoy more frequently than for the most part we do, were we not so much wanting unto ourselves and our own concerns. For although it be an act of sovereign grace in God to grant it unto us, and affect us with it, as it seems good unto him, yet is our duty required to dispose our hearts unto its reception. Were we diligent in casting out all that "filthiness and superfluity of naughtiness" which corrupts our affections, and disposes the mind to abound in vain imaginations; were our hearts more taken off from the love of the world, which is exclusive of a sense of divine love; did we more meditate on Christ and his glory;--we should more frequently enjoy these constraining visits of his love than now we do. So himself expresseth it, Rev. 3: 20, "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." He makes intimation of his love and kindness unto us. But ofttimes we neither hear his voice when he speaks, nor do open our hearts unto him. So do we lose that gracious, refreshing sense of his love, which he expresseth in that promise, "I will sup with him, and he shall sup with me." No tongue can express that heavenly communion and blessed intercourse which is intimated in this promise. The expression is metaphorical, but the grace expressed is real, and more valued than the whole world by all that have experience of it. This sense of the love of Christ and the effect of it in communion with him, by prayer and praises, is divinely set forth in the Book of canticles. The church therein is represented as the spouse of Christ; and, as a faithful spouse, she is always either solicitous about his love, or rejoicing in it. And when she has attained a sense of it, she aboundeth in invocation admiration and praise. So does the church of the New Testament, upon an apprehension of his love, and the unspeakable fruits of it: "Unto him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever, Amen." Rev. 1: 5, 6. This, therefore, is another season that calls for this duty.

(3dly;) Times of persecution for his Name's sake, and for the profession of the gospel, are another season rendering this peculiar invocation of Christ both comely and necessary. Two things will befall the minds of believers in such a season;
----[1st,] that their thoughts will be neatly exercised about him, and conversant with him. They cannot but continually think and meditate on him for whom they suffer. None ever suffered persecution on just grounds, with sincere ends, and in a due manner, but it was so with them. The invincible reasons they have to suffer for him--taken from his person love, grace, and authority-- from what he is in himself, what he has done for them, and what account of all things is to be given unto him do continually present themselves unto their minds. Wildernesses, prisons, and dungeons, have been filled with thoughts of Christ and his love. And many in former and latter ages have given an account of their communion and holy intercourse with the Lord Christ under their restraints and sufferings. And those who at any time have made an entrance into such a condition, will all of them give in the testimony of their own experience in this matter.
----[2dly,] Such persons have deep and fixed apprehensions of the especial concernment which the Lord Christ has in them as unto their present condition--as also of his power to support them, or to work out their deliverance. They know and consider--that "in all their afflictions he is afflicted"--suffers in all their sufferings--is persecuted in all their persecutions; that in them all he is full of love, pity, and unspeakable compassion towards them; that his grace is sufficient for them--that his power shall be perfected in their weakness, to carry them through all their sufferings, unto his and their own glory. In these circumstances, it is impossible for them who are under the conduct of his Spirit, not to make especial applications continually unto him for those aids of grace--for those pledges of love and mercy--for those supplies of consolation and spiritual refreshments, which their condition calls for. Wherefore, in this state, the invocation of Christ is the refuge and sheet-anchor of the souls of them who truly believe in him. So it was unto all the holy martyrs of old, and in latter ages.

This doctrine and duty is not for them who are at ease. The afflicted, the tempted, the persecuted, the spiritually disconsolate, will prize it, and be found in the practice of it. And all those holy souls who, in most ages, on the account of the profession of the gospel, have been reduced unto outwardly unbelievable distresses, have, as was said, left their testimony unto this duty, and the benefits of it. The refreshment which they found therein was a sufficient balance against the weight of all outward calamities, enabling them to rejoice under them with "joy unspeakable and full of glory." This is the church's reserve against all the trials it may be exercised withal, and all the dangers whereunto it is exposed. Whilst believers have liberty of access unto him in their supplications, who has all power in his hand, who is full of ineffable love and compassion towards them, especially as suffering for his sake--they are more than conquerors in all their tribulations.

(4thly,) When we have a due apprehension of the eminent acting of any grace in Christ Jesus, and withal a deep and abiding sense of our own want of the same grace, it is a season of especial application unto him by prayer for the increase of it. All graces as unto their habit were equal in Christ--they were all in him in the highest degree of perfection; and every one of them did he exercise in its due manner and measure on all just occasions. But outward causes and circumstances gave opportunity unto the exercise of some of them in a way more eminent and conspicuous than others were exercised in. For instance;--such were his unspeakable condescension, self-denial, and patience in sufferings; which the apostle unto this purpose insists upon, Phil. 2: 5-8. Now the great design of all believers is to be like Jesus Christ, in all grace, and all the exercise of it. He is in all things their pattern and example. Wherefore, when they have a view of the glory of any grace as it was exercised in Christ, and withal a sense of their own defect and want therein--conformity unto him being their design--they cannot but apply themselves unto him in solemn invocation, for a farther communication of that grace unto them, from his stores and fulness. And these things mutually promote one another in us, if duly attended unto. A due sense of our own defect in any grace will farther us in the prospect of the glory of that grace in Christ. And a view, a due contemplation, of the glorious exercise of any grace in him, will give us light to discover our own great defect therein, and want thereof. Under a sense of both, an immediate. application unto Christ by prayer would be all unspeakable furtherance of our growth in grace and conformity unto him. Nor can there be any more effectual way or means to draw supplies of grace from him, to draw water from the wells of salvation. When, in a holy admiration of, and fervent love unto, any grace as eminently exercised in and by him, with a sense of our own want of the same grace, we ask it of him in faith--he will not deny it unto us. So the disciples, upon the prescription of a difficult duty, unto whose due performance a good measure of faith was required--out of a sense of the all-fulness of him, and their own defect in that grace which was necessary unto the peculiar duty there prescribed--immediately pray unto him, saying, "Lord, increase our faith," Luke 17: 6. The same is the case with respect unto any temptation that may befall us, wherewith he was exercised, and over which he prevailed.

(5thly,) The time of death, whether natural, or violent for his sake, is a season of the same nature. So Stephen recommended his departing soul into his hands with solemn prayer. "Lord Jesus," said he, "receive my spirit." To the same purpose have been the prayers of many of his faithful martyrs in the flames, and under the sword. In the same manner does the faith of innumerable holy souls work in the midst of their deathbed groans. And the more we have been in the exercise of faith on him in our lives, the more ready will it be in the approaches of death, to make its reset unto him in a peculiar manner. And it may be other instances of an alike nature may be given unto the same purpose.

An answer unto an inquiry which may possibly arise from what we have insisted on, shall close this discourse. For whereas the Lord Jesus Christ, as Mediator, does intercede with the Father for us, it may be inquired, Whether we may pray unto him, that he would so intercede on our behalf; whether this be comprised in the duty of invocation or prayer unto him?

Answer.
  1. 1. There is no precedent nor example of any such thing, of any such prayer, in the Scripture; and it is not safe for us to venture on duties not exemplified therein. Nor can any instance of a necessary duty be given, of whose performance we have not an example in the Scripture.
    ,br.
  2. 2. In the invocation of Christ, we "honour the Son, even as we honour the Father." Wherefore his divine person is therein the formal object of our faith. We consider him not therein as acting in his mediatory office towards God for us, but as he who has the absolute power and disposal of all the good things we pray for. And in our invocation of him, our faith is fixed on, and terminated on his person. But as he is in the discharge of his mediatory office--through him "our faith and hope are in God," 1 Peter 1: 21. He who is the Mediator, or Jesus Christ the Mediator--as God and man in one person-- is the object of all divine honour and worship. His person, and both his natures in that person, is so the object of religious worship. This is that which we are in the proof and demonstration of. Howbeit it is his divine nature, and not his discharge of the office of mediation, that is the formal reason and object of divine worship. For it consists in an ascription of infinitely divine excellencies and properties unto him whom we so worship. And to do this on any account but of the divine nature, is in itself a contradiction, and in them that do it idolatry. Had the Son of God never been incarnate, he had been the object of all divine worship. And could there have been a mediator between God and us who was not God also, he could never have been the object of any divine worship or invocation. Wherefore Christ the Mediator, God and man in one person, is in all things to be honoured, even as we honour the Father; but it is as he is God, equal with the Father, and not as Mediator--in which respect he is inferior unto him. With respect unto his divine person, we ask immediately of himself in our supplications,--as he is Mediator--we ask of the Father in his name. The different actings of faith on him, under the same distinction shall be declared in the next chapter.

END of CHAPTER 7, CHAPTER 8 and CHAPTER 9

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CHAPTER 7
Power and Efficacy Communicated unto the Office of Christ, for the Salvation of the Church, from his Person.
CHAPTER 8
The Faith of the Church under the Old Testament in and concerning the Person of Christ
CHAPTER 9
Honour due to the Person of Christ--The nature and Causes of it
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