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 13
The Nature, Operations, and Causes of Divine Love, as it respects the Person of Christ.
CHAPTER 14
The Person of Christ the Great Representative of God and His Will
CHAPTER 15
The Person of Christ the Great Repository of
Sacred Truth
RETURN TO | Table Of Contents, Prefatory Note, The Preface
|
| Chapters 1, 2, 3 |
| Chapters 4, 5, 6 |
| Chapters 7, 8, 9 |
| Chapters 10, 11, 12 |
GO TO | 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 13
The Nature, Operations, and Causes of Divine Love, as it respects the
Person of Christ.
THAT we may the better understand that love unto the person of Christ which we plead
for, some things must be premised concerning the nature of divine love in general; and thereon its
application unto the particular acting and exercise of it which we inquire into will be plain and
easy.
God has endowed our nature with a faculty and ability of fixing our love upon himself. Many can
understand nothing of love but the adherence of their minds and souls unto things visible and
sensible, capable of a present natural enjoyment. For things unseen, especially such as are eternal
and infinite, they suppose they have a veneration, a religious respect, a devout adoration; but how
they should love them, they cannot understand. And the apostle does grant that there is a greater
difficulty in loving things that cannot be seen, than in loving those which are always visibly present
unto us, 1 John 4: 20. Howbeit, this divine love has a more fixed station and prevalence in the
minds of men than any other kind of love whatever. For,
- The principal end why God endued our natures with that great and ruling affection, that has
the most eminent and peculiar power and interest in our souls, was, in the first place, that it might
be fixed on himself--that it might be the instrument of our adherence unto him. He did not create
this affection in us, that we might be able by it to cast ourselves into the embraces of things
natural and sensual. No affection has such power in the soul to cause it to cleave unto its object,
and to work it into a conformity unto it. Most other affections are transient in their operations,
and work by a transport of nature--as anger, joy, fear, and the like; but love is capable of a
constant exercise, is a spring unto all other affections, and unites the soul with an efficacy not easy
to be expressed unto its object. And shall we think that God, who made all things for himself, did
create this ruling affection in and with our natures, merely that we might be able to turn from him,
and cleave unto other things with a power and faculty above any we have of adherence unto him?
Wherefore, at our first creation, and in our primitive condition, love was the very soul and
quickening principle of the life of God; and on our adherence unto him thereby the continuance of
our relation unto him did depend. The law, rule, and measure of it was, "Thou shalt love the Lord
thy God with all thy heart, and all thy soul." For this end did God create this affection in us. Not
only our persons in their nature and being, but in all their powers and faculties, were fitted and
prepared unto this end, of living unto God, and coming unto the enjoyment of him. And all their
exercise on created objects was to be directed unto this end. Wherefore, the placing of our love
on anything before God, or above him is a formal expression of our apostasy from him.
- Divine excellencies are a proper, adequate object of our love. The will, indeed, can adhere
unto nothing in love, but what the understanding apprehends as unto its truth and being; but it is
not necessary that the understanding do fully comprehend the whole nature of that which the will
does so adhere unto. Where a discovery is made unto and by the mind of real goodness and
amiableness, the will there can close with its affections. And these are apprehended as absolutely
the most perfect in the divine nature and holy properties of it. Whereas, therefore, not only that
which is the proper object of love is in the divine excellencies, but it is there only perfectly and
absolutely, without the mixture of anything that should give it an alloy, as there is in all creatures,
they are the most suitable and adequate object of our love.
There is no greater discovery of the depravation of our natures by sin and degeneracy of our wills
from their original rectitude, than that--whereas we are so prone to the love of other things, and
therein do seek for satisfaction unto our souls where it is not to be obtained- -it is so hard and
difficult to raise our hearts unto the love of God. Were it not for that depravation, he would
always appear as the only suitable and satisfactory object unto our affections.
- The especial object of divine, gracious love, is the divine goodness. "How great is his
goodness, how great is his beauty!" Zech. 9: 17. Nothing is amiable or a proper object of love, but
what is good, and as it is so. Hence divine goodness, which is infinite, hath an absolutely perfect
amiableness accompanying it. Because his goodness is inexpressible, his beauty is so. "How great
is his goodness, how great is his beauty?" Hence are we called to give thanks unto the Lord, and
to rejoice in him--which are the effects of love- -because he is good, Ps. 106: l; 136: 1.
Neither is divine goodness the especial object of our love as absolutely considered; but we have a
respect unto it as comprehensive of all that mercy, grace, and bounty, which are suited to give us
the best relief in our present condition and an eternal future reward. Infinite goodness, exerting
itself in all that mercy, grace, faithfulness, and bounty, which are needful unto our relief and
blessedness in our present condition, is the proper object of our love. Whereas, therefore, this is
done only in Christ, there can be no true love of the divine goodness, but in and through him
alone.
The goodness of God, as a creator, preserver, and rewarder, was a sufficient, yea, the adequate
object of all love antecedently unto the entrance of sin and misery. In them, in God under those
considerations, might the soul of man find full satisfaction as unto its present and future
blessedness. But since the passing of sin, misery, and death upon us, our love can find no
amiableness in any goodness--no rest, complacency, and satisfaction in any--but what is effectual
in that grace and mercy by Christ, which we stand in need of for our present recovery and future
reward. Nor does God require of us that we should love him otherwise but as he "is in Christ
reconciling the world unto himself." So the apostle fully declares it: "In this was manifested the
love of God towards us, because that God sent his only-begotten Son into the world, that we
might live through him. Herein is love, not that we loved God, but that he loved us, and sent his
Son to be the propitiation for our sins. And we have known and believed the love that God has to
us. God is love; and he that dwelleth in love dwelleth in God, and God in him," 1 John 4: 9, 10,
16. God is love, of a nature infinitely good and gracious, so as to be the only object of all divine
love. But this love can no way be known, or be so manifested unto us, as that we may and ought
to love him, but by his love in Christ, his sending of him and loving us in him. Before this, without
this, we do not, we cannot love God. For "herein is love, not that we loved God, but that he loved
us, and sent his Son to be the propitiation for our sins." This is the cause, the spring and fountain,
of all our love to him. They are but empty notions and imaginations, which some speculative
persons please themselves withal, about love unto the divine goodness absolutely considered. For
however infinitely amiable it may be in itself, it is not so really unto them, it is not suited unto their
state and condition, without the consideration of the communications of it unto us in
Christ.
- These things being premised, we may consider the especial nature of this divine love,
although I acknowledge that the least part of what believers have an experience of in their own
souls can be expressed at least by me. Some few things I shall mention, which may give us a
shadow of it, but not the express image of the thing itself.
- (1.) Desire of union and enjoyment is the first vital act of this love. The soul, upon the
discovery of the excellencies of God, earnestly desires to be united unto them--to be brought near
unto that enjoyment of them whereof it is capable, and wherein alone it can find rest and
satisfaction. This is essential unto all love; it unites the mind unto its object, and rests not but in
enjoyment. God's love unto us ariseth out of the overflowing of his own immense goodness,
whereof he will communicate the fruits and effects unto us. God is love; and herein is love, not
that we loved God, but that he loved us, and sent his only-begotten Son. Yet also does this love
of God tend to the bringing of us unto him, not that he may enjoy us, but that he may be enjoyed
by us. This answers the desire of enjoyment in us, Job 14: 15: "Thou shalt call me;" (that is, out of
the dust at the last day;) "thou wilt have a desire to the work of thine hands." God's love will not
rest, until it has brought us unto himself. But our love unto God ariseth from a sense of our own
wants--our insufficiency to come unto rest in ourselves, or to attain unto blessedness by our own
endeavours. In this state, seeing all in God, and expecting all from the suitableness of his
excellencies unto our rest and satisfaction, our souls cleave unto him, with a desire of the nearest
union whereof our natures are capable. We are made for him, and cannot rest until we come unto
him.
Our goodness extends not unto God; we cannot profit him by any thing that we are, or can do.
Wherefore, his love unto us has not respect originally unto any good in ourselves, but is a
gracious, free act of his own. He does good for no other reason but because he is good. Nor can
his infinite perfections take any cause for their original actings without himself. He wants nothing
that he would supply by the enjoyment of us. But we have indigence in ourselves to cause our
love to seek an object without ourselves. And so his goodness--with the mercy, grace, and bounty
included therein--is the cause, reason, and object of our love. We love them for themselves; and
because we are wanting and indigent, we love them with a desire of union and enjoyment--
wherein we find that our satisfaction and blessedness does consist. Love in general unites the
mind unto the object--the person loving unto the thing or person beloved. So is it expressed in an
instance of human, temporary, changeable love, namely, that of Jonathan to David. His soul "was
knit with the soul of David, and he loved him as his own soul," 1 Sam.18: 1. Love had so
effectually united them, as that the soul of David was as his own. Hence are those expressions of
this divine love, by "cleaving unto God, following hard after him, thirsting, panting after him,"
with the like intimations of the most earnest endeavours of our nature after union and
enjoyment.
When the soul has a view by faith (which nothing else can give it) of the goodness of God as
manifested in Christ--that is of the essential excellencies of his nature as exerting themselves in
him--it reacheth after him with its most earnest embraces, and is restless until it comes unto
perfect fruition. It sees in God the fountain of life, and would drink of the "river of his pleasures,"
Ps. 36: 8, 9--that in his "presence is fulness of joy, and at his right hand are pleasures for
evermore," Ps. 16: 11. It longs and pants to drink of that fountain-- to bathe itself in that river of
pleasures; and wherein it comes short of present enjoyment, it lives in hopes that when we
"awake, it shall be satisfied with his likeness," Ps. 17: 15. There is nothing grievous unto a soul
filled with this love, but what keeps it from the full enjoyment of these excellencies of God. What
does so naturally and necessarily, it groans under. Such is our present state in the body, wherein,
in some sense, we are "absent from the Lord," 2 Cor. 5: 4, 8, 9. And what does so morally, in the
deviations of its will and affections, as sin--it hates and abhors and loathes itself for. Under the
conduct of this love, the whole tendency of the soul is unto the enjoyment of God;--it would be
lost in itself, and found in him,-- nothing in itself, and all in him. Absolute complacency herein--
that God is what he is, that he should be what he is, and nothing else, and that as such we may be
united unto him, and enjoy Him according to the capacity of our natures is the life of divine
love.
- (2.) It is a love of assimilation. It contains in it a desire and intense endeavour to be like unto
God, according unto our capacity and measure. The soul sees all goodness, and consequently all
that is amiable and lovely, in God--the want of all which it finds in itself. The fruition of his
goodness is that which it longs for as its utmost end, and conformity unto it as the means thereof.
There is no man who loves not God sincerely, but indeed he would have him to be somewhat that
he is not, that he might be the more like unto him. This such persons are pleased withal whilst
they can fancy it in any thing, Ps. 50: 21. They that love him, would have him be all that he is--as
he is, and nothing else; and would be themselves like unto him. And as love has this tendency, and
is that which gives disquietment unto the soul when and wherein we are unlike unto God, so it
stirs up constant endeavours after assimilation unto him, and has a principal efficacy unto that
end. Love is the principle that actually assimilates and conforms us unto God, as faith is the
principle which originally disposeth thereunto. In our renovation into the image of God, the
transforming power is radically seated in faith, but acts itself by love. Love proceeding from faith
gradually changeth the soul into the likeness of God; and the more it is in exercise, the more is
that change effected. To labour after conformity unto God by outward actions only, is to make an
image of the living God, hewed out of the stock of a dead tree. It is from this vital principle of
love that we are not forced into it as by engines, but naturally grow up into the likeness and image
of God. For when it is duly affected with the excellencies of God in Christ, it fills the mind with
thoughts and contemplations on them, and excites all the affections unto a delight in them. And
where the soul acts itself constantly in the mind's contemplation, and the delight of the affections,
it will produce assimilation unto the object of them. To love God is the only way and means to be
like unto him.
- (3.) It is a love of complacency, and therein of benevolence. Upon that view which we have
by spiritual light and faith of the divine goodness, exerting itself in the way before described, our
souls do approve of all that is in God, applaud it, adore it, and acquiesce in it. Hence two great
duties do arise, and hereon do they depend. First, Joyful ascriptions of glory and honour unto
God. All praise and thanksgiving, all blessing, all assignation of glory unto him, because of his
excellencies and perfections, do arise from our satisfactory complacence in them. The righteous
"rejoice in the Lord, and give thanks at the remembrance of his holiness," Ps. 97: 12. They are so
pleased and satisfied at the remembrance of God's holiness, that it fills their hearts with joy and
causeth them to break forth in praises. Praise is nothing but an outward expression of the inward
complacency of our hearts in the divine perfections and their operations. And, secondly, Love
herein acts itself by benevolence, as the constant inclination of the mind unto all things wherein
the glory of God is concerned. It wills all the things wherein the name of God may be sanctified,
his praises made glorious, and his will done on earth as it is in heaven. As God says of his own
love unto us, that "he will rest in his love, he will joy over us [thee] with singing," Zeph. 3: 17--as
having the greatest complacency in it, rejoicing over us with his "whole heart and his whole soul,"
Jer. 32: 41;--so, according unto our measure, do we by love rest in the glorious excellencies of
God, rejoicing in them with our whole hearts and our whole souls.
- (4.) This divine love is a love of friendship. The communion which we have with God therein
is so intimate, and accompanied with such spiritual boldness, as gives it that denomination. So
Abraham was called "The friend of God," Isa. 41: 8; James 2: 23. And because of that mutual
trust which is between friends, "the secret of the Lord is with them that fear him, and he will show
them his covenant," Ps. 25: 14. For, as our Saviour teacheth us, "servants" that is, those who are
so, and no more--"know not what their lord does;" he rules them, commands them, or requires
obedience from them; but as unto his secret- -his design and purpose, his counsel and love--they
know nothing of it. But saith he unto his disciples, "I have called you friends, for all things that I
have heard of my Father I have made known unto you," John 15: 15. He proves them to be rightly
called his friends, because of the communication of the secret of his mind unto them. This is the
great difference between them who are only servants in the house of God, and those who are so
servants as to be friends also. The same commands are given unto all equally, and the same duties
are required of all equally, inasmuch as they are equally servants; but those who are no more but
so, know nothing of the secret counsel, love, and grace of God, in a due manner. For the natural
man receiveth not the things that are of God. Hence all their obedience is servile. They know
neither the principal motives unto it nor the ends of it. But they who are so servants as to be
friends also, they know what their Lord does; the secret of the Lord is with them, and he shows
them his covenant. They are admitted into an intimate acquaintance with the mind of Christ, ("we
have the mind of Christ," 1 Cor. 2: 16,) and are thereon encouraged to perform the obedience of
servants, with the love and delight of friends.
The same love of friendship is expressed by that intimate converse with, and especial residence
that is between God and believers. God dwelleth in them, and they dwell in God; for God is love,
1 John 4: 16. "If a man," saith the Lord Christ, "love me, he will keep my words: and my Father
will love him, and we will come unto him, and make our abode with him," John 14: 23; and, "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," Rev. 3: 20. These are not empty sound of words;--there is substance under them, there
is truth in them. Those whose hearts are duly exercised in and unto the love of God have
experience of the refreshing approaches both of the Father and of the Son unto their souls, in the
communications of a sense of their love, and pledges of their abode with them.
These things have I briefly premised, concerning the nature of divine love, that we may the better
apprehend what we understand by it, in the application of it unto the person of Christ.
For,
- The formal object of this love is the essential properties of the divine nature--its infinite
goodness in particular. Wherever these are, there is the object and reason of this love. But they
are all of them in the person of the Son, no less than in the person of the Father. As, therefore, we
love the Father on this account, so are we to love the Son also. But,
- The Person of Christ is to be considered as he was incarnate, or clothed with our nature.
And this takes nothing off from the formal reason of this love, but only makes an addition unto
the motives of it. This, indeed, for a season veiled the loveliness of his divine excellencies, and so
turned aside the eyes of many from him. For when he took on him "the form of a servant, and
made himself of no reputation," he had, unto them who looked on him with carnal eyes, "neither
form nor comeliness," that he should be desired or be loved. Howbeit, the entire person of Christ,
God and man, is the object of this divine love, in all the acts of the whole exercise of it. That
single effect of infinite wisdom and grace, in the union of the divine and human natures in the one
person of the Son of God, renders him the object of this love in a peculiar manner. The way
whereby we may attain this peculiar love, and the motives unto it, shall close these considerations.
A due consideration of, and meditation on, the proposal of the person of Christ unto us in the
Scripture, are the proper foundation of this love. This is the formal reason of our faith in him, and
love unto him. He is so proposed unto us in the Scripture, that we may believe in him and love
him, and for that very end. And in particular with respect unto our love, to in generate it in us,
and to excite it unto its due exercise, are those excellencies of his person--as the principal effect of
divine wisdom and goodness, which we have before insisted on--frequently proposed unto us. To
this end is he represented as "altogether lovely," and the especial glories of his person are
delineated, yea, drawn to the life, in the holy records of the Old and New Testaments. It is no
work of fancy or imagination--it is not the feigning images in our minds of such things as are meet
to satisfy our carnal affections, to excite and act them; but it is a due adherence unto that object
which is represented unto faith in the proposal of the gospel. Therein, as in a glass, do we behold
the glory of Christ, who is the image of the invisible God, and have our souls filled with
transforming affections unto him.
The whole Book of Canticles is nothing but a mystical declaration of the mutual love between
Christ and the church. And it is expressed by all such ways and means as may represent it intense,
fervent, and exceeding all other love whatever; which none, I suppose, will deny, at least on the
part of Christ. And a great part of it consists in such descriptions of the person of Christ and his
love as may render him amiable and desirable unto our souls, even "altogether lovely." To what
end does the Holy Spirit so graphically describe and represent unto us the beauty and
desirableness of his person, if it be not to ingenerate love in us unto him? All want of love unto
him on this proposal is the effect of prevalent unbelief. It is pretended that the descriptions given
of Christ in this book are allegorical, from whence nothing can be gathered or concluded. But
God forbid we should so reflect on the wisdom and love of the Holy Spirit unto the church-- that
he has proposed unto the faith of the church an empty sound and noise of words, without mind or
sense. The expressions he uses are figurative, and the whole nature of the discourse, as unto its
outward structure, is allegorical. But the things intended are real and substantial; and the
metaphors used in the expression of them are suited, in a due attendance unto the analogy of faith,
to convey a spiritual understanding and sense of the things themselves proposed in them. The
church of God will not part with the unspeakable advantage and consolation--those supports of
faith and incentives of love--which it receives by that divine proposal of the person of Christ and
his love which is made therein, because some men have no experience of them nor understanding
in them. The faith and love of believers is not to be regulated by the ignorance and boldness of
them who have neither the one nor the other. The title of the 45th Psalm is, "shir jedidot", "A
song of loves;"--that is, of the mutual love of Christ and the church. And unto this end--that our
souls may be stirred up unto the most ardent affection towards him--is a description given us of
his person, as "altogether lovely." To what other end is he so evidently delineated in the whole
harmony of his divine beauties by the pencil of the Holy Spirit?br>
Not to insist on particular testimonies, it is evident unto all whose eyes are opened to discern
these things, that there is no property of the divine nature which is peculiarly amiable--such as are
goodness grace, love, and bounty, with infinite power and holiness--but it is represented and
proposed unto us in the person of the Son of God, to this end, that we should love him above all,
and cleave unto him. There is nothing in the human nature, in that fulness of grace and truth
which dwelt therein, in that inhabitation of the Spirit which was in him without measure, in any
thing of those "all things" wherein he has the pre-eminence--nothing in his love, condescension,
grace, and mercy--nothing in the work that he fulfilled, what he did and suffered therein--nothing
in the benefits we receive thereby--nothing in the power and glory that he is exalted unto at the
right hand of God--but it is set forth in the Scripture and proposed unto us, that, believing in him,
we may love him with all our hearts and souls. And, besides all this, that singular, that infinite
effect of divine wisdom, whereunto there is nothing like in all the works of God, and wherewith
none of them may be compared--namely, the constitution of his person by the union of his natures
therein, whereby he becomes unto us the image of the invisible God, and wherein all the blessed
excellencies of his distinct natures are made most illustriously conspicuous in becoming one entire
principle of all his mediatory operations on our behalf--is proposed unto us as the complete object
of our faith and love. This is that person whose loveliness and beauty all the angels of God, all the
holy ones above, do eternally admire and adore. In him are the infinite treasures of divine wisdom
and goodness continually represented unto them. This is he who is the joy, the delight, the love,
the glory of the church below. "Thou whom our souls do love," is the title whereby they know
him and convene with him, Cant. 1: 7; 3: 1, 4. This is he who is the Desire of all nations- -the
Beloved of God and men.
The mutual intercourse on this ground of love between Christ and the church, is the life and soul
of the whole creation; for on the account hereof all things consist in him.
There is more glory under the eye of God, in the sighs, groans, and mournings of poor souls filled
with the love of Christ, after the enjoyment of him according to his promises--in their fervent
prayers for his manifestation of himself unto them--in the refreshments and unspeakable joys
which they have in his gracious visits and embraces of his love--than in the thrones and diadems of
all the monarchs on the earth. Nor will they themselves part with the ineffable satisfactions which
they have in these things, for all that this world can do for them or unto them. "Mallem ruere cum
Christo, quam regnare cum Caesare." These things have not only rendered prisons and dungeons
more desirable unto them than the most goodly palaces, on future accounts, but have made them
really places of such refreshment and joys as men shall seek in vain to extract out of all the
comforts that this world can afford.
O curvae in terras animae et coelestium inanes!
Many there are who, not comprehending, not being affected with, that divine, spiritual
description of the person of Christ which is given us by the Holy Ghost in the Scripture, do feign
unto themselves false representations of him by images and pictures, so as to excite carnal and
corrupt affections in their minds. By the help of their outward senses, they reflect on their
imaginations the shape of a human body, cast into postures and circumstances dolorous or
triumphant; and so, by the working of their fancy, raise a commotion of mind in themselves, which
they suppose to be love unto Christ. But all these idols are teaches of lies. The true beauty and
amiableness of the person of Christ, which is the formal object and cause of divine love, is so far
from being represented herein, as that the mind is thereby wholly diverted from the contemplation
of it. For no more can be so pictured unto us but what may belong unto a mere man, and what is
arbitrarily referred unto Christ, not by faith, but by corrupt imagination.
The beauty of the person of Christ, as represented in the Scripture, consists in things invisible
unto the eyes of flesh. They are such as no hand of man can represent or shadow. It is the eye of
faith alone that can see this King in his beauty. What else can contemplate on the untreated glories
of his divine nature? Can the hand of man represent the union of his natures in the same person,
wherein he is peculiarly amiable? What eye can discern the mutual communications of the
properties of his different natures in the same person, which depends thereon, whence it is that
God laid down his life for us, and purchased his church with his own blood? In these things, O
vain man! does the loveliness of the person of Christ unto the souls of believers consist, and not in
those strokes of art which fancy has guided a skilful hand and pencil unto. And what eye of flesh
can discern the inhabitation of the Spirit in all fulness in the human nature? Can his condescension,
his love, his grace, his power, his compassion, his offices, his fitness and ability to save sinners, be
deciphered on a tablet, or engraven on wood or stone? However such pictures may be adorned,
however beautified and enriched, they are not that Christ which the soul of the spouse does love;-
-they are not any means of representing his love unto us, or of conveying our love unto him;--they
only divert the minds of superstitious persons from the Son of God, unto the embraces of a cloud,
composed of fancy and imagination.
Others there are who abhor these idols, and when they have so done, commit sacrilege. As they
reject images, so they seem to do all love unto the person of Christ, distinct from other acts of
obedience, as a fond imagination. But the most superstitious love unto Christ--that is, love acted
in ways tainted with superstition--is better than none at all. But with what eyes do such persons
read the Scriptures? With what hearts do they consider them? What do they conceive is the
intention of the Holy Ghost in all those descriptions which he gives us of the person of Christ as
amiable and desirable above all things, making wherewithal a proposal of him unto our affections-
-inciting us to receive him by faith, and to cleave unto him in love? yea, to what end is our nature
endued with this affection--unto what end is the power of it renewed in us by the sanctification of
the Holy Spirit--if it may not be fixed on this most proper and excellent object of it?
This is the foundation of our love unto Christ namely, the revelation and proposal of him unto us
in the Scripture as altogether lovely. The discovery that is made therein of the glorious
excellencies and endowments of his person--of his love, his goodness, and grace--of his worth and
work--is that which engageth the affections of believers unto him. It may be said, that if there be
such a proposal of him made unto all promiscuously, then all would equally discern his
amiableness and be affected with it, who assent equally unto the truth of that revelation. But it has
always fallen out otherwise. In the days of his flesh, some that looked on him could see neither
"form nor comeliness" in him wherefore he should be desired; others saw his glory--"glory as of
the only-begotten of the Father, full of grace and truth". To some he is precious; unto others he is
disallowed and rejected--a stone which the builders refused, when others brought it forth, crying,
"Grace, grace unto it" as the head of the corner. Some can see nothing but weakness in him; unto
others the wisdom and power of God do evidently shine forth in him. Wherefore it must be said,
that notwithstanding that open, plain representation that is made of him in the Scripture, unless
the holy Spirit gives us eyes to discern it, and circumcise our hearts by the cutting off corrupt
prejudices and all effects of unbelief, implanting in them, by the efficacy of his grace, this blessed
affection of love unto him, all these things will make no impression on our minds.
As it was with the people on the giving of the law, notwithstanding all the great and mighty works
which God had wrought among them, yet having not given them "a heart to perceive, and eyes to
see, and ears to hear"--which he affirms that he had not done, Deut. 29: 4,--they were not moved
unto faith or obedience by them; so is it in the preaching of the gospel. Notwithstanding all the
blessed revelation that is made of the excellencies of the person of Christ therein, yet those into
whose hearts God does not shine to give the knowledge of his glory in his face, can discern
nothing of it, nor are their hearts affected with it.
We do not, therefore, in these things, follow "cunningly-devised fables." We do not indulge unto
our own fancies and imaginations;-- they are not unaccountable raptures or ecstasies which are
pretended unto, nor such an artificial concatenation of thoughts as some ignorant of these things
do boast that they can give an account of. Our love to Christ ariseth alone from the revelation that
is made of him in the Scripture is ingenerated, regulated, measured, and is to be judged thereby.
CHAPTER 14
Motives unto the Love of Christ.
THE motives unto this love of Christt is the last thing, on this head of our religious
respect unto him, that I shall speak unto.
When God required of the church the first and highest act of religion, the sole foundation of all
others--namely, to take him as their God, to own, believe, and trust in him alone as such, (which
is wholly due unto him for what he is, without any other consideration whatever,)--yet he thought
meet to add a motive unto the performance of that duty from what he had done for them, Exod.
20: 2, 3. The sense of the first command is, that we should take him alone for our God; for he is
so, and there is no other. But in the prescription of this duty unto the church, he minds them of
the benefits which they had received from him in bringing them out of the house of
bondage.
God, in his wisdom and grace, ordereth all the causes and reasons of our duty, so as that all the
rational powers and faculties of our souls may be exercised therein. Wherefore he does not only
propose himself unto us, nor is Christ merely proposed unto us as the proper object of our
affections, but he calls us also unto the consideration of all those things that may satisfy our souls
that it is the most just, necessary, reasonable and advantageous course for us so to fix our
affections an him.
And these considerations are taken from all that he did for us, with the reasons and grounds why
he did it. We love him principally and ultimately for what he is; but nextly and immediately for
what he did. What he did for us is first proposed unto us, and it is that which our souls are first
affected withal. For they are originally acted in all things by a sense of the want which they have,
and a desire of the blessedness which they have not. This directs them unto what he has done for
sinners; but that leads immediately unto the consideration of what he is in himself. And when our
love is fixed on him or his person, then all those things wherewith, from a sense of our own wants
and desires, we were first affected, become motives unto the confirming and increasing of that
love. This is the constant method of the Scripture; it first proposes unto us what the Lord Christ
has done for us, especially in the discharge of his sacerdotal office, in his oblation and
intercession, with the benefits which we receive thereby. Hereby it leads us unto his person, and
presseth the consideration of all other things to engage our love unto him. See Phil. 2: 5-11, with
chap. 3: 8-11.
Motives unto the love of Christ are so great, so many, so diffused through the whole dispensation
of God in him unto us, as that they can by no hand be fully expressed, let it be allowed ever so
much to enlarge in the declaration of them; much less can they be represented in that short
discourse whereof but a very small part is allotted unto their consideration--such as ours is at
present. The studying, the collection of them or so many of them as we are able, the meditation on
them and improvement of them, are among the principal duties of our whole lives. What I shall
offer is the reduction of them unto these two heads:
1. The acts of Christ, which is the substance of them; and,
2. The spring and fountain of those acts, which is the life of them.
- In general they are all the acts of his mediatory office, with all the fruits of them, whereof we
are made partners. There is not any thing that he did or does, in the discharge of his mediatory
office, from the first susception of it in his incarnation in the womb of the blessed Virgin unto his
present intercession in heaven, but is an effectual motive unto the love of him; and as such is
proposed unto us in the Scripture. Whatever he did or does with or towards us in the name of
God, as the king and prophet of the church--whatever he did or does with God for us, as our high
priest--it all speaks this language in the hearts of them that believe: O love the Lord Jesus in
sincerity.
The consideration of what Christ thus did and does for us is inseparable from that of the benefits
which we receive thereby. A due mixture of both these--of what he did for us, and what we obtain
thereby--compriseth the substance of these motives: "Who lotted me, and gave himself for me"--
"Who loved us, and washed us in his own blood, and made us kings and priests unto God"--"For
thou wast slain, and hast bought us unto God with thy blood." And both these are of a
transcendent nature, requiring our love to be so also. Who is able to comprehend the glory of the
mediatory acting of the Son of God, in the assumption of our nature--in what he did and suffered
therein? And for us, eye has not seen, nor ear heard, nor can it enter into the heart of man to
conceive, what we receive thereby. The least benefit, and that obtained by the least expense of
trouble or charge, deserveth love, and leaveth the brand of a crime where it is not so entertained.
What, then, do the greatest deserve, and thou procured by the greatest expense even the price of
the blood of the Son of God?
If we have any faith concerning these things, it will produce love, as that love will obedience.
Whatever we profess concerning them, it springs from tradition and opinion, and not from faith, if
it engage not our souls into the love of him. The frame of heart which ensues on the real faith of
these things is expressed, Ps. 103: 1-5, "Bless the LORD, O my soul; and all that is within me,
bless his holy name. Bless the LORD, O my soul, and forget not all his benefits; who forgiveth all
thine iniquities; who health all thy diseases; who redeemeth thy life from destruction; who
crowneth thee with lovingkindness and tender mercies; who satisfieth thy mouth with good things;
so that thy youth is renewed like the eagle's." Let men pretend what they will, there needs no
greater, no other evidence, to prove that any one does not really believe the things that are
reported in the gospel, concerning the mediatory acting of Christ, or that he has no experience in
his own soul and conscience of the fruits and effects of them, than this--that his heart is not
engaged by them unto the most ardent love towards his person.
He is no Christian who lives not much in the meditation of the mediation of Christ, and the
especial acts of it. Some may more abound in that work than others, as it is fixed, formed and
regular; some may be more able than others to dispose their thought concerning them into method
and order; some may be more diligent than others in the observation of times for the solemn
performance of this duty; some may be able to rise to higher and clearer apprehensions of them
than others. But as for those, the bent of whose minds does not lie towards thoughts of them--
whose heath are not on all occasions retreating unto the remembrance of them--who embrace not
all opportunities to call them over as they are able--on what grounds can they be esteemed
Christians? how do they live by the faith of the Son of God? Are the great things of the Gospel, of
the mediation of Christ, proposed unto us, as those which we may think of when we have nothing
else to do, that we may meditate upon or neglect at our pleasure--as those wherein our
concernment is so small as that they must give place unto all other occasions or diversions
whatever? Nay; if our minds are not filled with these things--if Christ does not dwell plentifully in
our heath by faith--if our souls are not possessed with them, and in their whole inward frame and
constitution so cut into this mould as to be led by a natural complacency unto a converse with
them--we are strangers unto the life of faith. And if we are thus conversant about these things,
they will engage our hearts into the love of the person of Christ. To suppose the contrary, is
indeed to deny the truth and reality of them all, and to turn the gospel into a fable.
Take one instance from among the rest--namely, his death. Has he the heart of a Christian, who
does not often meditate on the death of his Saviour, who does not derive his life from it? Who can
look into the Gospel and not fix on those lines which either immediately and directly, or through
some other paths of divine grace and wisdom, do lead him thereunto? And can any have believing
thoughts concerning the death of Christ, and not have his heart affected with ardent love unto his
person? Christ in the Gospel "is evidently set forth, crucified" before us. Can any by the eye of
faith look on this bleeding, dying Redeemer, and suppose love unto his person to be nothing but
the work of fancy or imagination? They know the contrary, who "always bear about in the body
the dying of the Lord Jesus," as the apostle speaks, 2 Cor. 4: 10. As his whole "name," in all that
he did, is "as ointment poured forth," for which "the virgins love him," Cant. 1: 3,--so this
precious perfume of his death is that wherewith their hearts are ravished in a peculiar
manner.
Again: as there can be no faith in Christ where there is no love unto him on the account of his
mediatory acts; so, where it is not, the want of it casteth persons under the highest guilt of
ingratitude that our nature is liable unto. The highest aggravation of the sin of angels was their
ingratitude unto their Maker. For why, by his mere will and pleasure, they were stated in the
highest excellency, pre- eminence, and dignity, that he thought good to communicate unto any
creatures--or, it may be, that any mere created nature is capable of in itself--they were unthankful
for what they had so received from undeserved goodness and bounty; and so cast themselves into
everlasting ruin. But yet the sin of men, in their ingratitude towards Christ on the account of what
he has done for them, is attended with an aggravation above that of the angels. For although the
angels were originally instated in that condition of dignity which in this world we cannot attain
unto, yet were they not redeemed and recovered from misery as we are.
In all the crowd of evil and wicked men that the world is pestered withal, there are none, by
common consent, so stigmatised for unworthy villainy, as those who are signally ungrateful for
singular benefits. If persons are unthankful unto them, if they have not the highest love for them,
who redeem them from ignominy and death, and instate them in a plentiful inheritance, (if any
such instances may be given,) and that with the greatest expense of labour and charge,--mankind,
without any regret, does tacitly condemn them unto greater miseries than those which they were
delivered from. What, then, will be the condition of them whose hearts are not so affected with
the mediation of Christ and the fruits of it, as to engage the best, the choicest of their affections
unto him! The gospel itself will be "a savour of death" unto such ungrateful wretches.
- That which the Scripture principally insisteth on as the motive of our love unto Christ, is his
love unto us--which was the principle of all his mediatory actings in our behalf.
Love is that jewel of human nature which commands a valuation wherever it is found. Let other
circumstances be what they will, whatever distances between persons may be made by them, yet
real love, where it is evidenced so to be, is not despised by any but such as degenerate into
profligate brutality. If it be so stated as that it can produce no outward effects advantageous unto
them that are beloved, yet it commands a respect, as it were, whether we will or no, and some
return in its own kind. Especially it does so if it be altogether undeserved, and so evidenceth itself
to proceed from a goodness of nature, and an inclination unto the good of them on whom it is
fixed. For, whereas the essential nature of love consisteth in willing good unto them that are
beloved--where the act of the will is real, sincere, and constantly exercised, without any defect of
it on our part, no restraints can possibly be put upon our minds from going out in some acts of
love again upon its account, unless all their faculties are utterly depraved by habits of brutish and
filthy lusts. But when this love, which is thus undeserved, does also abound in effects troublesome
and chargeable in them in whom it is, and highly beneficial unto them on whom it is placed--if
there be any such affection left in the nature of any man, it will prevail unto a reciprocal love. And
all these things are found in the love of Christ, unto that degree and height as nothing parallel unto
it can be found in the whole creation. I shall briefly speak of it under two general heads.
- (1.) The sole spring of all the mediatory acting of Christ, both in the susception of our nature
and in all that he did and suffered therein, was his own mere love and grace, working by pity and
compassion. It is true, he undertook this work principally with respect unto the glory of God, and
out of love unto him. But with respect unto us, his only motive unto it was his abundant,
overflowing love. And this is especially remembered unto us in that instance wherein it carried
him through the greatest difficulties--namely, in his death and the oblation of himself on our
behalf, Gal. 2: 20; Eph. 5: 2, 25, 26; 1 John 3: 16; Rev. 1: 6, 6. This alone inclined the Son of
God to undertake the glorious work of our redemption, and carried him through the death and
dread which he underwent in the accomplishment of it.
Should I engage into the consideration of this love of Christ, which was the great means of
conveying all the effects of dine wisdom and grace unto the church,--that glass which God chose
to represent himself and all his goodness in unto believers,--that spirit of life in the wheel of all the
motions of the person of Christ in the redemption of the church unto the eternal glory of God, his
own and that of his redeemed also,--that mirror wherein the holy angels and blessed saints shall
for ever contemplate the divine excellencies in their suitable operations;--I must now begin a
discourse much larger than that which I have passed through. But it is not suited unto my present
design so to do. For, considering the growing apprehensions of many about the person of Christ,
which are utterly destructive of the whole nature of that love which we ascribe unto him, do I
know how soon a more distinct explication and defence of it may be called for. And this cause
will not be forsaken.
They know nothing of the life and power of the gospel, nothing of the reality of the grace of God,
nor do they believe aright one article of the Christian faith, whose hearts are not sensible of the
love of Christ herein; nor is he sensible of the love of Christ, whose affections are not thereon
drawn out unto him. I say, they make a pageant of religion,--a fable for the theatre of the world, a
business of fancy and opinion,--whose hearts are not really affected with the love of Christ, in the
susception and discharge of the work of mediation, so as to have real and spiritually sensible
affections for him. Men may babble things which they have learned by rote; they have no real
acquaintance with Christianity, who imagine that the placing of the most intense affections of our
souls on the person of Christ-- the loving him with all our hearts because of his love--our being
overcome thereby until we are sick of love--the constant motions of our souls towards him with
delight and adherence--are but fancies and imaginations. I renounce that religion, be it whose it
will, that teacheth, insinuateth, or giveth countenance unto, such abominations. That doctrine is as
discrepant from the gospel as the Alkoran--as contrary to the experience of believers as what is
acted in and by the devils which instructs men unto a contempt of the most fervent love unto
Christ, or casts reflections upon it. I had rather choose my eternal lot and portion with the
meanest believer, who, being effectually sensible of the love of Christ, spends his days in
mourning that he can love him no more than he finds himself on his utmost endeavours for the
discharge of his duty to do, than with the best of them, whose vain speculations and a false
pretence of reason puff them up unto a contempt of these things
- (2.) This love of Christ unto the church is singular in all those qualifications which render
love obliging unto reciprocal affections. It is so in its reality. There can be no love amongst men,
but will derive something from that disorder which is in their affections in their highest acting. But
the love of Christ is pure and absolutely free from any alloy. There cannot be the least suspicion of
anything of self in it. And it is absolutely undeserved. Nothing can be found amongst men that can
represent or exemplify its freedom from any desert on our part. The most candid and ingenuous
love amongst us is, when we love another for his worth, excellency, and usefulness, though we
have no singular benefit of them ourselves; but not the least of any of these things were found in
them on whom he set his love, until they were wrought in them, as effects of that love which he
set upon them.
Men sometimes may rise up unto such a high degree and instance in love, as that they will even
die for one another; but then it must be on a superlative esteem which they have of their worth
and merit. It may be, saith the apostle, treating of the love of Christ, and of God in him, that "for a
good man some would even dare to die," Rom. 5: 7. It must be for a good man--one who is justly
esteemed "commune bonum," a public good to mankind--one whose benignity is ready to exercise
loving-kindness on all occasions, which is the estate of a good man;-- peradventure some would
even dare to die for such a man. This is the height of what love among men can rise unto; and if it
has been instanced in any, it has been accompanied with an open mixture of vain-glory and desire
of renown. But the Lord Christ placed his love on us, that love from whence he died for us, when
we were sinners and ungodly; that is, every thing which might render us unamiable and
undeserving. Though we were as deformed as sin could render us, and more deeply indebted than
the whole creation could pay or answer, yet did he fix his love upon us, to free us from that
condition, and to render us meet for the most intimate society with himself. Never was there love
which had such effects--which cost him so dear in whom it was, and proved so advantageous unto
them on whom it was placed. In the pursuit of it he underwent everything that is evil in his own
person, and we receive everything that is good in the favour of God and eternal
blessedness.
On the account of these things, the apostle ascribes a constraining power unto the love of Christ,
2 Cor. 5: 14. And if it constrains us unto any return unto him, it does so unto that of love in the
first place. For no suitable return can be made for love but love, at least not without it. As love
cannot be purchased--"For if a man would give all the substance of his house for love, it would
utterly be condemned," Cant. 8: 7,--so if a man would give all the world for a requital of love,
without love it would be despised. To fancy that all the love of Christ unto us consists in the
precepts and promises of the gospel, and all our love unto him in the observance of his
commands, without a real love in him unto our persons, like that of a "husband unto a wife," Eph
5: 25, 26, or a holy affection in our hearts and minds unto his person, is to overthrow the whole
power of religions to despoil it of its life and soul, leaving nothing but the carcass of it.
This love unto Christ, and unto God in him, because of his love unto us, is the principal instance
of divine love, the touchstone of its reality and sincerity. Whatever men may boast of their
affectionate endearments unto the divine goodness, if it be not founded in a sense of this love of
Christ, and the love of God in him, they are but empty notions they nourish withal, and their
deceived hearts feed upon ashes. It is in Christ alone that God is declared to be love; without an
apprehension whereof none can love him as they ought. In him alone that infinite goodness, which
is the peculiar object of divine love, is truly represented unto us, without any such deceiving
phantasm as the workings of fancy or depravation of reason may impose upon us. And on him
does the saving communication of all the effects of it depend. And an infinite condescension is it
in the holy God, so to express his "glory in the face of Jesus Christ," or to propose himself as the
object of our love in and through him. For considering our weakness as to an immediate
comprehension of the infinite excellencies of the divine nature, or to bear the rays of his
resplendent glory, seeing none can see his face and live, it is the most adorable effect of divine
wisdom and grace, that we are admitted unto the contemplation of them in the person of Jesus
Christ.
There is yet farther evidence to be given of this love unto the person of Christ, from all those
blessed effects of it which are declared in the Scripture, and whereof believers have the experience
in themselves. But something I have spoken concerning them formerly, in my discourse about
communion with God; and the nature of the present design will not admit of enlargement upon
them.
CHAPTER 15
Conformity unto Christ, and Following his Example.
THE THIRD thing proposed to declare the use of the person of Christ in religion, is that
conformity which is required of us unto him. This is the great design and projection of all
believers. Every one of them has the idea or image of Christ in his mind, in the eye of faith, as it is
represented unto him in the glass of the gospel: "Ten doxan Kuriou kataptrizomenoi k. t. l., 2
Cor. 3: 18. We behold his glory "in a glass," which implants the image of it on our minds. And
hereby the mind is transformed into the same image, made like unto Christ so represented unto
us--which is the conformity we speak of. Hence every true believer has his heart under the
conduct of an habitual inclination and desire to be like unto Christ. And it were easy to
demonstrate, that where this is not, there is neither faith nor love. Faith will cast the soul into the
form or frame of the thing believed, Rom. 6: 17. And all sincere love worketh an assimilation.
Wherefore the best evidence of a real principle of the life of God in any soul--of the sincerity of
faith, love, and obedience--is an internal cordial endeavour, operative on all occasions, after
conformity unto Jesus Christ.
There are two parts of the duty proposed. The first respects the internal grace and holiness of the
human nature of Christ; the other, his example in duties of obedience. And both of them--both
materially as to the things wherein they consist, and formally as they were his or in him--belong
unto the constitution of a true disciple.
In the first place, Internal conformity unto his habitual grace and holiness is the fundamental
design of a Christian life. That which is the best without it is a pretended imitation of his example
in outward duties of obedience. I call it pretended, because where the first design is wanting, it is
no more but so; nor is it acceptable to Christ nor approved by him. And therefore an attempt unto
that end has often issued in formality, hypocrisy, and superstition. I shall therefore lay down the
grounds of this design, the nature of it, and the means of its pursuit.
- God, in the human nature of Christ, did perfectly renew that blessed image of his on our
nature which we lost in Adam, with an addition of many glorious endowments which Adam was
not made partaker of. God did not renew it in his nature as though that portion of it whereof he
was partaker had ever been destitute or deprived of it, as it is with the same nature in all other
persons. For he derived not his nature from Adam in the same way that we do; nor was he ever in
Adam as the public representative of our nature, as we were. But our nature in him had the image
of God implanted in it, which was lost and separated from the same nature in all other instances of
its subsistence. "It pleased the Father that in him should all fulness dwell,"--that he should be "full
of grace and truth," and "in all things have the pre-eminence." But of these gracious endowments
of the human nature of Christ I have discoursed elsewhere.
- One end of God in filling the human nature of Christ with all grace, in implanting his glorious
image upon it, was, that he might in him propose an example of what he would by the same grace
renew us unto, and what we ought in a way of duty to labour after. The fulness of grace was
necessary unto the human nature of Christ, from its hypostatical union with the Son of God. For
whereas therein the "fulness of the godhead dwelt in him bodily," it became "to hagion", a " holy
thing," Luke 1: 35. It was also necessary unto him, as unto his own obedience in the flesh,
wherein he fulfilled all righteousness, "did no sin, neither was guile found in his mouth," 1 Peter 2:
22. And it was so unto the discharge of the office he undertook; for "such an high priest became
us, who is holy, harmless, undefiled, and separate from sinners," Heb. 7: 26. Howbeit, the infinite
wisdom of God had this farther design in it also,--namely, that he might be the pattern and
example of the renovation of the image of God in us, and of the glory that does ensue thereon. He
is in the eye of God as the idea of what he intends in use in the communication of grace and glory;
and he ought to be so in ours, as unto all that we aim at in a way of duty.
He has "predestinated us to be conformed unto the image of his Son, that he might be the first-
born among many brethren," Rom. 8: 29. In the collation of all grace on Christ, God designed to
make him "the first born of many brethren;" that is, not only to give him the power and authority
of the firstborn, with the trust of the whole inheritance to be communicated unto them, but also as
the example of what he would bring them unto. "For both he that sanctifieth and they that are
sanctified are all of one: for which cause he is not ashamed to call them brethren," Heb. 2: 11. It is
Christ who sanctifieth believers; yet is it from God, who first sanctified him, that he and they
might be of one, and so become brethren, as bearing the image of the same Father. God designed
and gave unto Christ grace and glory; and he did it that he might be the prototype of what he
designed unto us, and would bestow upon us. Hence the apostle shows that the effect of this
predestination to conformity unto the image of the Son is the communication of all effectual,
saving grace, with the glory that ensues thereon, Rom. 8: 30, "Moreover, whom he did
predestinate, them he also called; and whom he called, them he also justified; and whom he
justified, them he also glorified."
The great design of God in his grace is, that as we have borne the "image of the first Adam" in the
depravation of our natures, so we should bear the "image of the second" in their renovation. "As
we have borne the image of the earthy," so "we shall bear the image of the heavenly," 1 Cor. 15:
49. And as he is the pattern of all our graces, so he is of glory also. All our glory will consist in
our being "made like unto him;" which, what it is, does not as yet appear, 1 John 3: 2. For "he
shall change our vile body, that it may be fashioned like unto his glorious body," Phil. 3: 21.
Wherefore the fulness of grace was bestowed on the human nature of Christ, and the image of
God gloriously implanted thereon, that it might be the prototype and example of what the church
was through him to be made partaker of. That which God intends for us in the internal
communication of his grace, and in the use of all the ordinances of the church, is, that we may
come unto the "measure of the stature of the fulness of Christ," Eph 4: 13. There is a fullness of
all grace in Christ. Hereunto are we to be brought, according to the measure that is designed unto
every one of us. "For unto every one of us is given grace, according to the measure of the gift of
Christ," verse 7. He has, in his sovereign grace, assigned different measures unto those on whom
he does bestow it. And therefore it is called "the stature", because as we grow gradually unto it,
as men do unto their just stature; so there is a variety in what we attain unto, as there is in the
statures of men, who are yet all perfect in their proportion.
- This image of God in Christ is represented unto us in the Gospel. Being lost from our nature,
it was utterly impossible we should have any just comprehension of it. There could be no steady
notion of the image of God, until it was renewed and exemplified in the human nature of Christ.
And thereon, without the knowledge of him, the wisest of men have taken those things to render
men most like unto God which were adverse unto him. Such were the most of those things which
the heathens adored as heroic virtues. But being perfectly exemplified in Christ, it is now plainly
represented unto us in the gospel. Therein with open face we behold, as in a glass, the glory of the
Lord, and are changed into the same image, 2 Cor. 3: 18. The veil being taken away from divine
revelations by the doctrine of the gospel and from our hearts "by the Lord the Spirit," we behold
the image of God in Christ with open face, which is the principal means of our being transformed
into it. The gospel is the declaration of Christ unto us, and the glory of God in him; as unto many
other ends, so in especial, that we might in him behold and contemplate that image of God we are
gradually to be renewed into. Hence, we are so therein to learn the truth as it is in Jesus, as to be
"renewed in the spirit of our mind," and to "put on the new man, which after God is created in
righteousness and true holiness," Eph 4: 20, 23, 24,--that is, "renewed after the image of him who
created him," Col. 3: 10.
- It is, therefore, evident that the life of God in us consists in conformity unto Christ; nor is the
Holy Spirit, as the principal and efficient cause of it, given unto us for any other end but to unite
us unto him, and make us like him. Wherefore, the original gospel duty, which animates and
rectifies all others, is a design for conformity unto Christ in all the gracious principles and
qualifications of his holy soul, wherein the image of God in him does consist. As he is the
prototype and exemplar in the eye of God for the communication of act grace unto us, so he
ought to be the great example in the eye of our faith in all our obedience unto God, in our
compliance with all that he requireth of us.
God himself, or the divine nature in its holy perfections, is the ultimate object and idea of our
transformation in the renewing of our minds. And, therefore, under the Old Testament, before the
incarnation of the Son, he proposed his own holiness immediately as the pattern of the church:
"Be ye holy, for the Lord your God is holy," Lev. 11: 44; 19:2; 20:26. But the law made nothing
perfect. For to complete this great injunction, there was yet wanting an express example of the
holiness required; which is not given us but in him who is "the first-born, the image of the invisible
God."
There was a notion, even among the philosophers, that the principal endeavour of a wise man was
to be like unto God. But in the improvement of it, the best of them fell into foolish and proud
imaginations. Howbeit, the notion itself was the principal beam of our primigenial light, the best
relic of our natural perfections; and those who are not some way under the power of a design to
be like unto God are every way like unto the devil. But those persons who had nothing but the
absolute essential properties of the divine nature to contemplate on in the light of reason, failed all
of them, both in the notion itself of conformity unto God, and especially in the practical
improvement of it. Whatever men may fancy to the contrary, it is the design of the apostle, in
sundry places of his writings, to prove that they did so, especially Rom. 1; 1 Cor. 1. Wherefore, it
was an infinite condescension of divine wisdom and grace, gloriously to implant that image of him
which we are to endeavour conformity unto in the human nature of Christ, and then so fully to
represent and propose it unto us in the revelation of the Gospel.
The infinite perfections of God, considered absolutely in themselves, are accompanied with such
an incomprehensible glory as it is hard to conceive how they are the object of our imitation. But
the representation that is made of them in Christ, as the image of the invisible God, is so suited to
the renewed faculties of our souls, so congenial unto the new creature or the gracious principle of
spiritual life in us, that the mind can dwell on the contemplation of them, and be thereby
transformed into the same image.
Herein lies much of the life and power of Christian religion, as it resides in the souls of men. This
is the prevailing design of the minds of them that truly believe the Gospel; they would in all things
be like unto Jesus Christ. And I shall briefly show
-
- (1.) What is required hereunto; and,
- (2.) What is to be done in a way of duty for the attaining that end.
(1.) A spiritual light, to discern the beauty, glory, and amiableness of grace in Christ, is required
hereunto. We can have no real design of conformity unto him, unless we have their eyes who
"beheld his glory, the glory of the only-begotten of the Father, full of grace and truth," John 1: 14.
Nor is it enough that we seem to discern the glory of his person, unless we see a beauty and
excellency in every grace that is in him. "Learn of me," saith he; "for I am meek and lowly in
heart," Matt. 11: 29. If we are not able to discern an excellency in meekness and lowliness of
heart, (as they are things generally despised,) how shall we sincerely endeavour after conformity
unto Christ in them? The like may be said of all his other gracious qualifications. His zeal, his
patience, his self-denial, his readiness for the cross, his love unto his enemies, his benignity to all
mankind, his faith and fervency in prayer, his love to God, his compassion towards the souls of
men, his unweariedness in doing good, his purity, his universal holiness;--unless we have a
spiritual light to discern the glory and amiableness of them all, as they were in him, we speak in
vain of any design for conformity unto him. And this we have not, unless God shine into our
hearts to give us the light of the knowledge of his glory in the face of Jesus Christ. It is, I say, a
foolish thing to talk of the imitation of Christ, whilst really, through the darkness of our minds, we
discern not that there is an excellency in the things wherein we ought to be like unto
him.
(2.) Love unto them so discovered in a beam of heavy light, is required unto the same end. No
soul can have a design of conformity unto Christ but his who so likes and loves the graces that
were in him, as to esteem a participation of them in their power to be the greatest advantage, to
be the most invaluable privilege, that can in this world be attained. It is the favour of his good
ointments for which the virgins love him, cleave unto him, and endeavour to be like him. In that
whereof we now discourse--namely, of conformity unto him- -he is the representative of the
image of God unto us. And, if we do not love and prize above all things those gracious
qualifications and dispositions of mind wherein it does consist, whatever we may pretend of the
imitation of Christ in any outward acts or duties of obedience, we have no design of conformity
unto him. He who sees and admires the glory of Christ as filled with these graces as he "was fairer
than the children of men," because "grace was poured into his lips" unto whom nothing is so
desirable as to have the same mind, the same heart, the same spirit that was in Christ Jesus--is
prepared to press after conformity unto him. And unto such a soul the representation of all these
excellencies in the person of Christ is the great incentive, motive, and guide, in and unto all
internal obedience unto God.
Lastly, That wherein we are to labour for this conformity may be reduced unto two
heads.
-
- [1.] An opposition unto all sin, in the root, principle, and most secret springs of it, or original
cleavings unto our nature. He "did no sin, neither was there any guile found in his mouth." He
"was holy, harmless, undefiled, separate from sinners". He was the "Lamb of God, without spot or
blemish;" like unto us, yet without sin. Not the least tincture of sin did ever make an approach
unto his holy nature. He was absolutely free from every drop of that fomes which has invaded us
in our depraved condition. Wherefore, to be freed from all sin, is the first general part of an
endeavour for conformity unto Christ. And although we cannot perfectly attain hereunto in this
life, as we have "not already attained, nor are already perfect," yet he who groaneth not in himself
after it--who does not loathe every thing that is of the remainder of sin in him and himself for it--
who does not labour after its absolute and universal extirpation--has no sincere design of
conformity unto Christ, nor can so have. He who endeavours to be like him, must "purify himself,
even as he is pure." Thoughts of the purity of Christ, in his absolute freedom from the least
tincture of sin, will not suffer a believer to be negligent, at any time, for the endeavouring the utter
ruin of that which makes him unlike unto him. And it is a blessed advantage unto faith, in the
work of mortification of sin, that we have such a pattern continually before us.
- [2] The due improvement of, and continual growth, in every grace, is the other general part
of this duty. In the exercise of his own all-fulness of grace, both in moral duties of obedience and
the especial duties of his office, did the glory of Christ on the earth consist. Wherefore, to abound
in the exercise of every grace to grow in the root and thrive in the fruit of them--is to be
conformed unto the image of the Son of God.
Secondly, The following the example of Christ in all duties towards God and men, in his whole
conversation on the earth, is the second part of the instance now given concerning the use of the
person of Christ in religion. The field is large which here lies before us, and filled with numberless
blessed instances. I cannot here enter into it; and the mistakes that have been in a pretence unto it,
require that it should be handled distinctly and at large by itself; which, if God will, may be done
in due time. One or two general instances wherein he was most eminently our example, shall close
this discourse.
- His meekness, lowliness of mind, condescension unto all sorts of persons--his love and
kindness unto mankind--his readiness to do good unto all, with patience and forbearance--are
continually set before us in his example. I place them all under one head, as proceeding all from
the same spring of divine goodness, and having effects of the same nature. With respect unto
them, it is required that "the same mind be in us that was in Christ Jesus," Phil. 2: 6; and that we
"walk in love, as he also loved us," Eph 5: 2.
In these things was he the great representative of the divine goodness unto us. In the acting of
these graces on all occasions did he declare and manifest the nature of God, from whom he came.
And this was one end of his exhibition in the flesh. Sin had filled the world with a representation
of the devil and his nature, in mutual hatred, strife, variance, envy, wrath, pride, fierceness, and
rage, against one another; all which are of the old murderer. The instances of a cured, of a
contrary frame, were obscure and weak in the best of the saints of old. But in our Lord Jesus the
light of the glory of God herein first shone upon the world. In the exercise of these graces, which
he most abounded in, because the sins, weaknesses and infirmities of men gave continual occasion
thereunto, did he represent the divine nature as love--as infinitely good, benign, merciful, and
patient--delighting in the exercise of these its holy properties. In them was the Lord Christ our
example in an especial manner. And they do in vain pretend to be his disciples, to be followers of
him, who endeavour not to order the whole course of their lives in conformity unto him in these
things.
One Christian who is meek, humble, kind, patient, and useful unto all; that condescends to the
ignorance, weaknesses and infirmities of others; that passeth by provocations, injuries, contempt,
with patience and with silence, unless where the glory and truth of God call for a just vindication;
that pitieth all sorts of men in their failings and miscarriages, who is free from jealousies and evil
surmises; that loveth what is good in all men, and all men even wherein they are not good, nor do
good,--doth more express the virtues and excellencies of Christ than thousands can do with the
most magnificent works of piety or charity, where this frame is wanting in them. For men to
pretend to follow the example of Christ, and in the meantime to be proud, wrathful envious,
bitterly zealous, calling for fire from heaven to destroy men, or fetching it themselves from hell, is
to cry, "Hail unto him," and to crucify him afresh unto their power.
- Self-denial, readiness for the cross, with patience in sufferings, are the second sort of things
which he calls all his disciples to follow his example in. It is the fundamental law of his gospel,
that if any one will be his disciple, "he must deny himself, take up his cross, and follow him."
These things in him, as they are all of them summarily represented, Phil. 2: 5-8, by reason of the
glory of his person and the nature of his sufferings, are quite of another kind than that we are
called unto. But his grace in them all is our only pattern in what is required of us. "Christ also
suffered for us, leaving us an example, that we should follow his steps: who, when he was reviled,
reviled not again; when he suffered, he threatened not," 1 Pet. 2: 21-23. Hence are we called to
look unto "Jesus, the author and finisher of our faith; who, for the joy that was set before him,
endured the cross, and despised the shame." For we are to "consider him, who endured such
contradiction of sinners against himself," that we faint not, Heb. 12: 3. Blessed be God for this
example--for the glory of the condescension, patience, faith, and endurance, of Jesus Christ, in the
extremity of all sorts of sufferings. This has been the pole-star of the church in all its storms; the
guide, the comfort, supportment and encouragement of all those holy souls, who, in their several
generations, have in various degrees undergone persecution for righteousness' sake, and yet
continueth so to be unto them who are in the same condition.
And I must say, as I have done on some other occasions in the handling of this subject, that a
discourse on this one instance of the use of Christ in religion--from the consideration of the
person who suffered, and set us this example; of the principle from whence, and the end for
which, he did it; of the variety of evils of all sorts he had to conflict withal; of his invincible
patience under them all, and immovableness of love and compassion unto mankind, even his
persecutors; the dolorous afflictive circumstances of his sufferings from God and men; the blessed
efficacious workings of his faith and trust in God unto the uttermost; with the glorious issue of the
whole, and the influence of all these considerations unto the consolation and supportment of the
church--would take up more room and time than what is allotted unto the whole of that whereof
it is here the least part. I shall leave the whole under the shade of that blessed promise, "If so be
that we suffer with him, we may be also glorified together; for I reckon that the sufferings of this
present time are not worthy to be compared with the glory which shall be revealed in us," Rom. 8:
17,18.
The last thing proposed concerning the person of Christ, was the use of it unto believers, in the
whole of their relation unto God and duty towards him. And the things belonging thereunto may
be reduced unto these general heads:
- 1. Their sanctification, which consisteth in these four things:
- (1.) The mortification of sin,
- (2.) The gradual renovation of our natures,
- (3.) Assistances in actual obedience,
- (4.) The same in temptations and trials.
- 2. Their justification, with its concomitants and consequent; as,
- (1.) Adoption,
- (2.) Peace,
- (3.) Consolation and joy in life and death,
- (4.) Spiritual gifts, unto the edification of themselves and others,
- (5.) A blessed resurrection,
- (6.) Eternal glory.
There are other things which also belong hereunto: as their guidance in the course of their
conversation in this world, direction unto usefulness in all states and conditions, patient waiting
for the accomplishment of God's promises to the church, the communication of federal blessings
unto their families, and the exercise of loving-kindness towards mankind in general, with sundry
other concernments of the life of faith of the like importance; but they may be all reduced unto the
general heads proposed.
What should have been spoken with reference unto these things belongs unto these three
heads:
- 1st, A declaration that all these things are wrought in and communicated unto
believers, according to their various natures, by an emanation of grace and power from the person
of Jesus Christ, as the head of the church--as he who is exalted and made a Prince and a Saviour,
to give repentance and the forgiveness of sins.
- 2dly, A declaration of the way and manner how believers do live upon Christ in the exercise
of faith, whereby, according to the promise and appointment of God, they derive from him the
whole grace and mercy whereof in this world they are made partakers, and are established in the
expectation of what they shall receive hereafter by his power. And that two things do hence
ensue:
- (1st,) The necessity of universal evangelical obedience, seeing it is only in and by the duties
of it that faith is, or can be, kept in a due exercise unto the ends mentioned.
- (2dly,) That believers do hereby increase continually with the increase of God, and grow up
into him who is the head, until they become the fulness of him who fills all in all.
- 3dly, A conviction that a real interest in, and participation of, these things cannot be obtained
any other way but by the actual exercise of faith on the person of Jesus Christ. These things were
necessary to be handled at large with reference unto the end proposed. But, for sundry reasons,
the whole of this labour is here declined. For some of the particulars mentioned I have already
insisted on in other discourses heretofore published, and that with respect unto the end here
designed. And this argument cannot be handled as it does deserve, unto full satisfaction, without
an entire discourse concerning the life of faith; which my present design will not admit of.
END of CHAPTER 13, CHAPTER 14 and CHAPTER 15
RETURN TO PAGE SECTION
CHAPTER 13
The Nature, Operations, and Causes of Divine Love, as it respects the Person of Christ.
CHAPTER 14
The Person of Christ the Great Representative of God and His Will
CHAPTER 15
The Person of Christ the Great Repository of
Sacred Truth
RETURN TO | Table Of Contents, Prefatory Note, The Preface
|
| Chapters 1, 2, 3 |
| Chapters 4, 5, 6 |
| Chapters 7, 8, 9 |
| Chapters 10, 11, 12 |
GO TO | Chapter 16 |
| Chapters 17, 18 |
| Chapters 19, 20 |
|
